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Encyclical
LAUDATO YES '
THE HOLY FATHER
FRANCESCO
ON CARE HOME TOWN
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3
1. "L
audato you
'Me' Lord, "sang san
Francis of Assisi. In this beautiful song we remember
It gave that our common home is also as a
sister, with whom we share the existence, and
as a beautiful mother who welcomes us into his
arms: "Praised be 'me' Lord, through Sister
Mother Earth, who sustains and governs us, and
It produces various fruits with colored flowers and herbs. "
1
2. This protest sister to the evil that
We provoke, because of the use and irresponsible
the abuse of the goods that God has placed in her. SIA
mo grew up thinking that we were his proowners and rulers, allowed to plunder it.
The violence that exists in the human heart wounded by
Sin is also manifested in the symptoms of distia that we experience in soil, water, air
and in living things. Therefore, among the poor more
abandoned and abused, there is our oppressed
and devastated land, which "groans and suffers the pains of
childbirth "(Romans 8:22). We forget that we ourselves
we land (cf. Gen 2.7). Our own body is
consists of the elements of the planet, its air is
what he gives us the breath and its water gives us life
and restores.
1
Canticle of the Sun: Franciscan Sources (FF) 263.
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Nothing in this world there is indifferent

3. More than fifty years ago, while the world

It teetered on the brink of a nuclear crisis, the saint
Pope John XXIII wrote an Encyclical with
which was not limited only to reject the
war, but he wanted to submit a draft proposal
peace. He directed his message Pacem in Terris in Howto the "Catholic world", but added "as well
to all men of good will. " Now, of
the deteriorating global environment,
I speak to every person who lives this
planet. In my Exhortation Evangelii Gaudium,
I wrote to Church members for mobilization
King a reform process still missionary from
accomplish. In this encyclical, I propose specially to enter into dialogue with all respect
our common home.
4. Eight years after the Pacem in Terris, in 1971,
Blessed Pope Paul VI referred to the problematic
ca ecological, presenting it as a crisis
It is "a dramatic consequence" of insubsidiary of the human being: "Through one
overexploitation of nature, he reHe threatens to destroy it and becoming in his turn the victim
of this degradation ".
2
He also spoke to the FAO
the possibility, "under the effect of kickback
of industrial civilization, of [...] a real catastrophic
fe ecological, "stressing" the urgent re2
Lett. Ap. Octogesima adveniens (14 May 1971), 21: AAS
63 (1971), 416-417.
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5
ates a need for radical change in the conduct
humanity, "because" the scientific advances more
extraordinary feats techniques strabilianyou, the most prodigious economic growth, if not
They are joined to real progress substances
cial and moral turn, ultimately, against
man. "
3
5. St. John Paul II took care of this

I'm theme with growing interest. In his first

but encyclical, said that the human being seems
"No other meaning in his environment
natural, but only those that serve the purpose
for immediate use and consumption. "
4
Subsequently
mind invited to a global ecological conversion.
5
But at the same time he pointed out that you put
little commitment to "safeguard conditions
moral of authentic human ecology. "
6
The diconstruction of the human environment is something molto serious, not only because God has given the world
do to the human being, but because human life
life itself is a gift that must be protected
from various forms of degradation. Each intake
cure and improve the world needs to change
profoundly 'lifestyles, models of pro3
Address to FAO on the 25th anniversary (November 16, 1970)
4: AAS 62 (1970), 833.
4
Lett. Enc. Redemptor hominis (4 March 1979), 15: AAS 71
(1979), 287.
5
Cf. Catechesis (17 January 2001), 4: L'Osservatore 24/1
(2001), 179.
6
Lett. Enc. Centesimus Annus (May 1, 1991), 38: AAS 83
(1991), 841.
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6
production and consumption, the established structures of
power which today govern societies ".
7
Authentic
human development has a moral and
It presupposes full respect for the individual human
na, but must pay attention to the world
natural and 'take into account the nature of each

being and of its mutual connection in a sysHe ordered system. "

8
Therefore, the ability of being
to transform human reality must develop
based on the prior and original gift of
things from God.
9
6. My predecessor Benedict XVI renewable
novato the invitation to "eliminate the structural causes
of global economic dysfunction and
correct models of growth that seem
incapable of guaranteeing respect for the environment. "
10
He recalled that the world can not be analizzato isolating just one aspect, because
"The book of nature is one and indivisible" and incluof the environment, life, sexuality, family,
social relationships, and other aspects. Consequently,
"The degradation of nature is closely linked
the culture that shapes human coexistence. "
11
7
Ibid., 58: p. 863.
8
G
iovanni
P
AUL
ii, Lett. enc. Ioannis Pauli PP (30
December 1987), 34: AAS 80 (1988), 559.
9
See the
d
., Lett. Enc. Centesimus Annus (May 1, 1991), 37:
AAS 83 (1991), 840.
10
Address to the Diplomatic Corps accredited to the Holy See
(8 January 2007): AAS 99 (2007), 73.
11
Lett. Enc. Caritas in veritate (29 June 2009), 51: AAS
101 (2009), 687.
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Pope Benedict has proposed to recognize
that the natural environment is full of wounds caused
by our irresponsible behavior. Anthat the social environment has its wounds. But all
are caused basically by the same evil, that is,
the idea that there is no indisputable truth that
guide our lives, to which human freedom
It has no limits. He forgets that "man is not
only a freedom that creates itself. Man
does not create himself. He is spirit and desire, but it is
even nature. "
12
With fatherly concern us
It urged to recognize that the creation is
compromised "where we ourselves are the latest
instances where the whole is simply propriety ours and we consume it for ourselves alone. AND
the wasting of creation begins where not recognized
we ski longer any need superior to us, but vediamo only ourselves. "
13
United by the same concern
7. These contributions Popes collect the rebending of countless scientists, philosophers, theoretical
logi and social organizations that have enriched
to the Church's thinking on these issues. Not
we can not ignore that even outside of the
Catholic Church, other Churches and Christian Communities
They - as well as other religions - have developed
12
Speech to the German Bundestag, Berlin (September 22
2011): AAS 103 (2011), 664.
13
Address to the clergy of the Diocese of Bolzano-Bressanone (August 6
I'm 2008): AAS 100 (2008), 634.
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a deep concern and a valuable rebending on these issues that are dear to all
us. To cite just one example, particularly
significant, I want to take part briefly
the contribution of the first Ecumenical Patriarch Bar-

tolomeo, with whom we share the hope

of full ecclesial communion.
8. Patriarch Bartholomew has referred parlarly the need for everyone to repent of
own way of mistreating the planet, because
"To the extent that all of us we cause small
ecological damage, "we are called to recognize
"Our contribution, small or large, to stravolwinding and the destruction of the environment. "
14
On
Now, he has spoken repeatedly in
firmly and challenging, inviting us to recognize
nise sins against creation: "That essere human destroy the biological diversity in
God's creation; that humans compromise
put the integrity of the earth and contribute to
climate change, stripping the land of
Its natural forests or destroying its areas
wetlands; that humans pollute the waters, the
soil, air: all these are sins. "
15
Why
"A crime against nature is a crime against
ourselves and a sin against God. "
16
14
Message for the Day of Prayer for the Protection of
created (1 September 2012).
15
Speech in Santa Barbara, California (November 8, 1997);
see J
ohn
C
hryssavGis
, On Earth as in Heaven: Ecological Vision and
Ecumenical Patriarch Bartholomew of Initiatives, Bronx, New York,
2012.
16
Ibid.
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9. At the same time he called Bartholomew

attention to the ethical and spiritual roots of the proenvironmental problems, which invite us to seek solutions
tions not only in the art, but also in an apbiamento of the human being, because otherwise
We would face only the symptoms. He proposed
I'm moving on from consuming the sacrifice, dall'aviity to generosity, from the waste to the ability of
share, in asceticism that 'means learn
to give, and not simply give up. You a
how to love, to gradually shift from what
I want what he needs the world
God. It is freedom from fear, greed and
dependence. "
17
We Christians, also, we call
mati to "accept the world as a sacrament of
communion, as a way to share with God
and neighbor in a global scale. It is our
humble belief that the divine and the human incontrino the smallest detail of her dress senza seams of God's creation, even nell'ulthyme speck of dust of our planet. "
18
St. Francis of Assisi
10. I do not want to proceed in this Encyclical
without resorting to such a beautiful and motivating.
I took his name as a guide and as inspiration
tion in the moment of my election as Bishop
From Rome. I believe that Francis is the example for
17
Conference to Utstein Monastery, Norway (June 23,
2003).
18
Speech "Global Responsibility and Ecological Sustainability:
Closing Remarks, "The Summit of Halki, Istanbul (20 June 2012).
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excellence of care for what is weak and a

integral ecology, lived with joy and authenticity.
It is the patron saint of all those who study and
working in the field of ecology, also loved
by many who are not Christians. He manifested
special attention to the creation of
God and for the poor and abandoned. She loved

and was loved for his joy, his dedication

generous, his universal heart. It was a mystic
and a pilgrim who lived with simplicity and in a
wonderful harmony with God, with others, with
the nature and himself. In him we find up
To what extent are inseparable concern
for nature, justice for the poor, commitment
in society and inner peace.
11. His testimony also shows us that
ecology requires complete openness to catries that transcend the language of science
ze exact or biology and connect us with the essence
without human. Just as it happens when
we fall in love with a person, every time
Francis looked at the sun, the moon, the animals more
small, his reaction was singing, involving
in his praise all other creatures. He entered
in communication with all of creation, and preaching
even it goes to the flowers and "invited them to praise and love
God, as beings endowed with reason. "
19
His reAction was much more than an appreciation inintellectual activity or an economic calculation, because for him
19
t
ommaso from
C
Elano
, First Life of St. Francis,
XXIX, 81: FF 460.
10
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any creature was a sister, joined him with
bonds of affection. For that he felt called to
take care of all that exists. His disciples
pole St. Bonaventure was said that he "considered
rando that all things have an origin common
it, he felt full of pity and even more
called creatures, however small, with the
name of brother or sister. "
20

This conviction
It can not be despised as a romantic high
smo irrational, because it influences the choices
determine our behavior. If we
We draw close to nature and environment without this
It is open to amazement and wonder, if not
more we talk the language of brotherhood and
beauty in our relationship with the world, the nostri attitudes will be those of the ruler,
the consumer or the mere exploiter of renatural resources, unable to put a limit to his
immediate interests. Conversely, if we feel
intimately united with all that exists, the sobriety and care will arise spontaneously. The
poverty and austerity of St. Francis were not
asceticism only external, but something
more radical: a waiver to make a reality
mere object of use and domination.
12. On the other hand, St. Francis, true to
Scripture offers us to recognize the nature
like a beautiful book in which God speaks to us and
conveys something of its beauty and its
20
Legenda Maior, VIII, 6: FF 1145.
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goodness: "For from the greatness and beauty of
things comes a corresponding split their author "
(Wis 13,5) and "his eternal power and Godhead twenty
Gono covered and including the creation of the
world through the things he has made "(Romans
1.20). Therefore he demanded that the convent is Lasciasse always a part of the garden is not cultivated,
because they grow wild herbs, so
that many of the elements could have admired
wish the thought of God, the author of so much beauty.
21
The world is more than just a problem
solve, it is a joyful mystery that contempliamo in joy and praise.
My appeal
13. The urgent challenge of protecting our
common house understands the concern of

unite the whole human family in search of a

sustainable development and integral, as we know
that things can change. The Creator there
abandons, he never backed down in his
project of love, does not regret having creation
to. Humanity still has the ability to collaboration
King to build our common home. Let
express gratitude, encouragement and thanksgiving
re all those who, in various sectors dell'athuman activity, are working to ensure the
protection of the home we share. Deservedly
no special gratitude those who struggle with
21
See t
ommaso from
C
Elano
, Second Life of St. Francis,
CXXIV, 165: FF 750.
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place to address the dramatic consequences
environmental degradation in the lives of the poorest
of the world. Young people demand of us a change
chin. They wonder how is it that
We pretend to build a better future without
think of the environmental crisis and the suffering dethe excluded.
14. I address an urgent invitation to renew dialogue
logo on the way in which we are building the future
the planet. We need a comparison
that unites us all, because the environmental challenge
we live, and his human roots, affect us and we
touch everyone. The ecological movement World Cup s
He has already traveled a long and rich way, and
He has given rise to numerous combinations citizens
which fostered awareness. Unfortunately
too many efforts to seek solutions concretely
te to the environmental crisis are often frustrated not
only by the refusal of the powerful, but also the disintegration
interest of the other. Attitudes that hinder
the ways of solution, even among believers, go
the denial of the problem indifference,

resignation comfortable, or the blind trust in

technical solutions. We need new
universal solidarity. As they said the bishop
there in South Africa, "the talent and the involvement of
all are needed to repair the damage caused
humans on the creation of God. "
22
All can
22
C
ONFERENCE of
v
esCovi
C
attoLiCi Dell
'To
African yoUR
s
ud
, Pastoral Statement on the Environmental Crisis (September 5
1999).
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We work together as God's instruments for the
care of creation, each with their own cultures
ture and experience, their own initiatives and capabilities.
15. I hope that this encyclical letter, which
adds to the social teaching of the Church, help us
to recognize the magnitude, the urgency and bellezza of the challenge facing us. First, it discusses
go, I'll make a brief journey through various aspects
the current ecological crisis in order to take
the best fruits of scientific research today disponibile, lasciarcene touch in depth and
give a basic substance to the ethical path and
spiritual following. From this Appliance at a glance
mica, will take up some of the arguments that SCA
Resulting from Judeo-Christian tradition, in order
to give greater coherence to our commitment to
the environment. Then I'll try to get to the roots DELthe current situation, in order to grasp not
only the symptoms but also the root causes.
So we propose an ecology that, in its

sizes, supplement the specific place

the human being occupies in this world and its
relations with the world around him. To the light
this reflection I would like to make a breakthrough in al
Cune broad lines of dialogue and action that involved
volgano is each of us, both the international policy
tional. Finally, since I am convinced that every
change needs of motivation and of a
educational journey, I will propose some lines of maturing human inspired by the experience
Christian spiritual.
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16. Each chapter, though it has its own thematic
policy and its specific methodology, resume
de in turn, from a new perspective, questionnaires
ni important addressed in the previous chapters.
This especially concerns some cornerstones
crossing the whole encyclical. For example:
the intimate relationship between the poor and the fragility of
planet; the belief that everything in the world is
intimately connected; the criticism of the new paradigm and forms of power that arise from
technology; an invitation to look for other ways of intent
Dere's economy and progress; the intrinsic value
of every creature; the human sense of ecology; the
need for sincere and honest debates; the serious reresponsibility of international politics and local;
the culture of waste and the proposed new
lifestyle. These themes are never closed
or abandoned, but rather constantly filmed and
enriched.
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CHAPTER ONE
What is happening
our house
17. The reflections theological or philosophical sulthe situation of humanity and the world can
sound like a message repetitive and empty,

if they not occur again starting from a

comparison with the current situation, in what has
unprecedented in the history of mankind. For this,
before recognizing how faith brings new
motivations and needs facing the world
which we are part, I propose to dwell
briefly to consider what is accadendo to our common home.
18. The continued acceleration of changes
humanity and the planet joins today all'intenfication of the rhythms of life and work, On that
the Spanish for some call "rapidacin"
(Rapidizzazione). Although the change face
part of the dynamics of complex systems, the VEspeeds that human actions today requiring the
contrasts with the natural slowness of evolution
biological. Added to this is the problem that the
objectives of this rapid change and constant
you are not necessarily geared to the good
common and human development, sustainable and
Integral. Change is something auspicaPage 18

18
bile, but it becomes worrisome when changes in
deterioration of the world and the quality of
life of much of humanity.
19. After a period of irrational confidence in
and progress in human capacities, a part of the
the company is entering a phase of greater competition
awareness. There is an increasing sensitivity
about the environment and care for nature, and
It developed a sincere and painful concern
for what is happening to our planet. FACWe ciamo a path which will certainly be incomplete
plete, through those issues which today provocano unrest and that now we can not
longer hide under the rug. The goal is not
is to gather information or satiate our
curiosity, but to take painful consciousness,
dare turn into personal suffering that
that happens in the world, and thus recognize what is the
contribution that each can bring.
i. the

Pollution is climate change

Pollution, waste and scrap culture
20. There are forms of pollution its strikes
scono everyday people. The exposure
it produces a large air pollutants
spectrum of health effects, in particular of the most
poor, and cause millions of premature deaths.
We get sick, for example, due to inhalations
of high amounts of smoke produced by combustion
fuels used for cooking and heating. A
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Add to that the pollution that affects
all caused by transport, from the fumes dell'induAustria, from landfilling of substances that contribution
iscono acidification of soil and water,
fertilizers, insecticides, fungicides, herbicides
and toxic pesticides in general. The technology that,
related to finance, it claims to be the only substances
solution of the problems, in fact is not capable of
see the mystery of the multiple relationships
exist between things, and this sometimes solves
a problem as creating new ones.
21. We must also consider pollution
produced from waste, including hazardous
present in different environments. They produced centimeters
dreds of millions of tons of waste a year, many
of which not biodegradable household waste and
commercial, demolition debris, clinical waste,
electronic or industrial waste and highly toxic
radioactive. The earth, our home, seems transformed
marsi increasingly important in an immense warehouse
mondizia. In many places on the planet, the elderly
remember with nostalgia the landscapes of the past,
that now appear inundated with junk. Much
industrial waste as chemicals UTILITY
lizzati in the towns and fields, can produce
an effect of bio-accumulation in organisms
the inhabitants of the surrounding areas, verify
ca even when the level of presence of an element
chin-toxic in a place is low. Many times you
take measures only when they are produced
irreversible effects to people's health.

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22. These issues are intimately linked
culture of waste, affecting both the ESserious human excluded because the things that transform
hand quickly in the trash. Let us
account, for example, that most of the
Paper that is produced is thrown away and not recycled
ta. Hard to recognize that the operation
natural ecosystems is exemplary plants
synthesize nutrients that feed the
herbivores; these in turn feed the carnivori, which provide major waste
organic, which give rise to a new generation
ration of vegetables. In contrast, the industrial system
striale, at the end of the production cycle and consequently
sumo, has not developed the ability to absorb and
reuse waste and slag. It has not yet succeeded
to adopt a circular pattern Production
ensuring resources for all and for generations
future, and that requires us to limit the use
non-renewable resources, moderate consumption
mo, maximize the efficiency of the exploitation,
reuse and recycle. Address this issue
It would be a way to counter the cul- ture
the waste that ends up damaging the planet
whole, but we see that progress in this
direction are still very limited.
The climate as a common good
23. The climate is a common good of all and for
all. It, globally, is a complexus in connection with many conditions essential for human life. There is a scientific consensus
tific very consistent it is indicating that we are in
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21
presence of a disturbing heating of the
climate system. In recent decades, this reheating was accompanied by constant
you rise in sea level, and is also
hard not to relate this with the rise
extreme weather events, regardless

by the fact that we can not attribute a cause

scientifically determined each phenomenon
no particular. Humanity is called to follow
awareness of the need to change styles
of life, of production and consumption, for combeat this heating or, at least, the causes
that produce human or accentuates. It is true
that there are other factors (such as volcanism, the
and changes in the orbit of the Earth, the cycle
Solar), but numerous scientific studies indicate
that most of the global warming
in recent decades it is due to the large concentration
traction of greenhouse gases (carbon dioxide, methane
no, nitric oxide and others) mainly emitted in
due to human activity. Their concentration
in the atmosphere that prevents the heat of the rays
solar reflections from the earth being dispersed in space.
This is especially enhanced by the model of
development based on the intensive use of fuels
fossil, which is at the center of the energy system
world. It has also affected the increase in practical
policy change in land use, mainly
mind deforestation for agricultural purposes.
24. In turn, the heating has effects on
the carbon cycle. Creates a vicious cycle
aggravates the situation even more and that will affect
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22
on the availability of essential resources such as acdrinking water, energy and agricultural production
of the hottest areas, and will result in the extinction
of the planet's biodiversity. The dissolution
tion of polar ice and high altitude ones
threat leakage at high risk of gas metano, and decomposition of organic matter
ca frozen could further accentuate
the emission of carbon dioxide. In turn,
the loss of tropical forests makes things worse,
since they help to mitigate the change
climate. The pollution dall'anidride
Carbon increases the acidity of the oceans and comHe promises the marine food chain. If the voltage
dence current continues, this century could

to witness climate change inaufingers and unprecedented destruction of

ecosystems, with serious consequences for all of us.
The raising of the level of the sea, for example,
It may create situations of extreme gravity when taking into
realize that a quarter of the world population
He lives by the sea or very close to it, and
Most megacities are located in
coastal areas.
25. Climate change is a problem
with serious implications for global environmental, social,
economic, distributive epolitiche, area and are
no one of the main current challenges for humanity.
Impacts heavier probably will fall
in the coming decades on developing countries.
Many poor people living in particularly
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23
affected by phenomena related to heating, and
their livelihoods depend strongly
mind the natural reserves and by so-called services of the ecosystem, such as agriculture, fisheries and
forest resources. They have no other availability
economic and other resources to enable them
to adapt to climate impacts or to cope
in catastrophic situations, and have little access
social services and protection. For example, chanmate change give rise to migrations
animals and plants that can not always adapt
tarsiers, and this in turn affects the resources production of the poorest, and they also see obbligati to migrate with great uncertainty about the future
their lives and their children. Tragically, the increase
of migrants fleeing the misery compounded by
environmental degradation, which are not recognized
you as refugees in international conventions
and carry the burden of their lives abandoned
without any protection legislation. Unfortunately there is a
general indifference in the face of these tragedies,
still occurring in different parts of the world.
The lack of responses to these dramaturgical
It of our brothers and sisters is a sign of
loss of a sense of responsibility for our

like that underpin any civilized society.

26. Many of those who hold more resources
and economic or political power seem to concentered mainly in mask problems or
hide the symptoms, seeking only to reduce
some negative impacts of climate change.
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24
But many signs indicate that these effects Potranno always be worse if we continue
with current patterns of production and consumo. Therefore it has become urgent and compelling the
policy development so that in the coming years
the emission of carbon dioxide and other gases
highly polluting is reduced drastically, to
example, by replacing fossil fuels and developing renewable energy sources. In the world
There is a small level of access to clean energy
and renewable. There is still a need to develop
appropriate technology accumulation. However,
in some countries there has been progress that it came
cyan to be significant, will be far away
from reaching a significant proportion. There
They were also some investments in modality of production and transport that consume
less energy and require less amount of
raw materials, as well as in the mode of construction
tion or renovation of buildings which do bestno energy efficiency. But these good practices
that they are far from becoming general.
ii. L
a question of
'
water
27. Other indicators of the current situation are
linked to the depletion of natural resources. Conosciamo well the impossibility of sustaining the implecurrent level of consumption of more developed countries
and more affluent sectors of society, where the inhabitants
tude to waste and throw away reaches levels
unheard. Already they have exceeded certain maximum limits
of exploitation of the planet, without it having been
solved the problem of poverty.

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25
28. The clean drinking water is a
matter of primary importance, because it is indispensable for human life and to support the
terrestrial and aquatic ecosystems. The sources of water
sweet supply the health sectors, agropastoral
and industrial. The availability of water has remained
relatively constant for a long time, but now
in many places demand exceeds supply substances
sustainable, with serious consequences in the short and long
term. Big cities, dependent on major
water reserves, suffer periods of shortage
resource, that in critical moments is not adistered always with proper management and
impartiality. Poverty public water you
especially in Africa, where large sectors of
the population does not have access to drinking water
safe or enduring drought that make dif- ficult
the production of food. In some countries there are
regions with abundance of water, while other
suffer from a serious shortage.
29. A particularly serious problem is quelthe quality of water available to the poor,
which causes many deaths every day. Among the poor
there are frequent water-related diseases, including
those caused by microorganisms and substances
chemical. Dysentery and cholera, due to services sanitation and inadequate water supplies, have a
significant factor of suffering and mortality
infant. The aquifers in many places are
threatened by pollution That produces the
Cune mining, agricultural and industrial, above
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26
cially in countries where they lack a regulation
tation and controls sufficient. We do not think
only to waste from factories. Detergents and
That the population uses chemicals in
many parts of the world continue to pour
in rivers, lakes and seas.
30. While the quality of the available water

steadily worse, in some places advances

the tendency to privatize this scarce resource,
Transformed into a commodity subject to the laws of the market
and. In fact , access to safe drinking water is
an essential human right, a fundamental and universal,
Because It Determines the survival of people, and for this
I'm a condition for the exercise of other human rights.
This world has a serious social debt to the
poor who have no access to drinking water,
Because That is to deny them the right to life
rooted in Their inalienable dignity. This debt
to welding in hand with greater economic Contributions
nomic to Shops provide clean water and to dedepuration among the poorest populations. However,
found a waste of water not only in the countries
developed, but anche in Those developing
Which possess large reserves. This highlights That
the water problem is partly a question
educational and cultural, Because there, and the awareness
compliance with its gravity of such behavior in a
context of great inequity.
31. Increasing water scarcity will cause
the rising cost of food and of various proThat products depend on its use. Some studies
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27
They have reported the risk of suffering an acute Scarsity of water within at few Decades if we do not act
urgently. The environmental impacts potrebbero hit billions of people, and on the other hand is
That the foreseeable control of water by
large companies worldwide to turn into one of the
major sources of conflict in this century.
23
iii. P
oss of biodiversity
32. Even the earth's resources are depredates to two ways of understanding the economy and
the business and productive too tied
the immediate result. The loss of forests and bovine
risks implies at the same time the loss of species
That could be in the future resources extreme
tremely important, not only for the primary power source

it, but anche for the treatment of diseases and for molteple services. Different species Contain genes
Which can be reserved respond to key resources
in the future to some human need or resolve
some real environmental problem.
33. But do not just think of the different species
just as any "resources" exploitable size
That ticando have a value in themselves. Every
year disappear Thousands of plant species and
animals That we can no longer know, That
Our children can not see, he lost for always
pre. The vast Majority is extinguished by
23
Cf. Greetings to the staff of FAO (November 20, 2014):
AAS 106 (2014), 985.
Page 28

28
Reasons That have to do with some active
human life. Because of us, Thousands of species
They will not give glory to God with Their Lives or
They can communicate Their message. Not
we have the right.
34. Probably troubles us as to knowlza extinction of a mammal or of a flywheel
tile, For Their greater visibility. But for the good
functioning of ecosystems are required
Also fungi, algae, worms, small insects,
reptiles and countless variety of microorganismi. Some species few in number, Which of solito go unnoticed, play a critical role
fundamental to stabilize the balance of a
place. It is true That the human being must interveniWhen a king geosistema Enters at critical stages
acid, but today the level of human intervention in a
reality as complex as the nature is such That
the constant disasters Caused by human provocano His new project, So THAT
human activity become ubiquitous, with all
That the risks this entails. You are created
a vicious circle in cui the intervention being
human to solve a problem many times
further Top aggravates the situation. For example,
That many birds and insects are extinguished on account

of toxic pesticides created by technology, are

useful to agriculture itself, and their disappearance
It will be compensated with another intervention
That probably will bring technology to new
harmful effects. They are commendable and sometimes admirable
Efforts of the scientists and technicians who try to rePage 29

29
solve the problems created by humans. But
looking at the world we see That this level
the human intervention, Often in the service of
finance and consumerism, actually causes the
land in cui we live will become less rich and beautiful,
increasingly limited and gray, while at the same
raneamente the development of technology and
offers consumer continues to advance without
limits. In this way, It Seems That We delude ourselves
can replace a unique beauty and not
recoverable with another created by us.
35. When analyzing the environmental impact of
some economic initiative, it is customary Considered
rare effects on soil, water and air, but
It does not always include a careful study IMPORTER
pact on biodiversity, as if the loss of at
Cune species or groups of animal or vegetable was
something unimportant. Roads, new
crops, fences, water bodies and other construction
tions, are taking over the habitats and
sometimes Fragmenting them in such a way That the populations
lations animals can no longer migrate or moved
Starsi freely, So THAT some species go
endangered. There are alternatives That
at least mitigated the impact of These works, as
the creation of biological corridors, but in a few Paesi is found That such care and attention. When
some species are exploited commercially, not
always studying Their growth mode, for
Their avoid excessive decrease with the conFollowing ecosystem imbalance.
Page 30

30
36. The care of ecosystems Requires a gaze

do that goes beyond the immediate, Because When

seeking only financial gain quick and facilitate
tea, anyone really interested in Their presertion. But the cost of damage Caused by neglect
selfish is by far higher than the benefits
That you can get cheap. In the case of
loss or serious damage to some
species, we are talking about values That Exceed
any calculation. For this, we can be
silent witnesses of serious inequities When
He claims to Obtain significant benefits by
pay the rest of humanity, present and future, the
high costs of environmental degradation.
37. Some countries have made progress in
effective conservation of certain places and
areas - on land and in the oceans - where prohibitions
utes any human intervention That can modificarit the appearance or alter its original constitution
nal. In the care of biodiversity, specialists
They insist on the need to place a special ATattention to areas richer in variety of species,
of endemic species, infrequent or less
degree of effective protection. There are places That
require special care Because of
Their huge Importance for the world ecosystem
Give her, or That Constitute significant reserves
Ensure water and know other forms of life.
38. Recall, for example, Those of the lungs
That planet full of biodiversity are the Amazthe Amazon and the river basin of the Congo, or large
Page 31

31
groundwater and glaciers. It is well known the imporImportance of These places for the whole planet
and for the future of humanity. Ecosystems
Tropical forests are a biodiversity of grande complexity, almost impossible to know
completely, but When These forests twenty
They are burned or razed to increase to
crops, in a few years are lost numberless
Revoli species, or Those areas become dry
deserts. However, a delicate balance is Imposed
When it comes to These places, Because they do not

They can not ignore the enormous interests

That international business, under the pretext of
take care, may endanger the
national sovereignty. In fact there 'proposals
internationalization of the Amazon, Which
only serves the economic interests of the multitinazionali. "
24
It is commendable commitment of organisms
International Organizations and Society
sensitize civil populations and cooperation
rano critically, Also using legitimate
mechanisms of pressure, I know That every government
not Fulfill Their Own and non-delegable duty
to preserve the environment and natural resources
Their country, without selling to ambiguous interests
local or international.
39. Not even the replacement of flora selvatica with areas planted with forest, Which Generally
24
vC
ONFERENCE
G
eneral Dell
'And
PisCoPato
L
Atino
American and
C
ARIBBEAN
, Aparecida Document (June 29
2007), 86.
Page 32

32
are monocultures, it is usually you subject to a Euroquate analysis. In fact it can hit severely
That biodiversity in mind is not the albergata
That new species are planted. Even the damp areas
de, Which are turned into farmland,
They lose the enormous biodiversity That housed. In
some coastal areas is worrying disappearance

He knows ecosystems consist of mangrove.

40. The oceans not only Contain most
part of the water of the planet, but most anche
the wide variety of living things, many
of Which are still unknown to us and threatened
from various causes. On the other hand, the life in rivers,
lakes, seas and oceans, Which feeds much
of the world population, it is seen hit
the uncontrolled withdrawal of fish stocks, Which
causing drastic declines of some species.
Yet we continue to develop selective mode
ve fisheries discard most species
collected. They are Particularly threatened ormarine organisms That We do not take into account,
as some forms of plankton That form
a very important component in the chain
marine food, and they depend on Which, in definitiva, That species are used for the primary power source
it human.
41. Delving in the tropical and subtropical
picali, we find the coral reefs, Which corThey reserved respond to the great forests of the mainland,
Because they are home to Approximately one million
The species, including fish, crabs, shellfish,
Page 33

33
sponges, algae. Many of the coral reefs of the
world today are infertile or are still desupine: "Who turned the wonderful world
do marine cemeteries divers stripped of life and
color? ".
25
This phenomenon is in two large
the pollution That Reaches the sea as
result of deforestation, monocultures
agricultural, industrial waste and destructive methods
tive fishing, especially Those using the
cyanide and dynamite. It is exacerbated by
the temperature of the oceans. All this
It helps to understand how any actions on national
ture can have Consequences That We do not notice
at first sight, and That Certain forms of exploitation
Obtained resources are at the cost of a degradation

Which eventually leads to the bottom of the oceans.

42. You need to invest much more in the reseeks to better understand the behavior
ecosystems and to analyze properly
different variables impact of any changes
important to the environment. Since all creation
kings are connected to each other, of each must be
Recognized the value with affection and admiration,
and we all created beings we need each
of the other. Each territory has a responsibility
in the care of this family, Why Should
make an accurate inventory of species That hosted
ta, with a view to developing programs and strategies
25
C
ONFERENCE of
v
esCovi
C
attoLiCi oF
f
iLiPPine
,
Pastoral Letter What is Happening to our Beautiful Land? (29 January 1988).
Page 34

34
protection, taking care with Particular attention to the
species in danger of extinction.
iv. d
eterioramento quality
oF human life and social degradation
43. If we take into account the fact That the essence
the human being is a creature of this world,
He has the right to live and be happy, and anche
a special dignity, we can not fail to
Consider the effects of environmental degradation,
the current model of development and culture
Scrap on people's lives.
44. Today we find, for example, the smisuinstallment and disorderly growth of many cities That Are
become uninhabitable in terms of saluyou, not only for the pollution from the originating

toxic emissions, but anche for the urban chaos,

transport problems and pollution visible
vo and acoustic. Many cities are large structures
consuming and inefficient excess water
energy. There are areas That, Although they sono stati
built recently, they are congested and disorderly
born without sufficient green spaces. Does not fit
to the Inhabitants of this planet live Opinions more
inundated with concrete, asphalt, glass and metals,
deprived of physical contact with nature.
45. In some places, rural and urban, Privatized
tion of space has made it difficult to access
Citizens in Particular areas of beauty; elsewhere
They are created residential "green" only
Page 35

35
available to few, where he makes sure to avoid
That ing others as to disturb tranquility
artificial. Often there is a beautiful and full
manicured green spaces in some areas "safe",
but not so in less visible areas, where
live the company discarded.
46. Among the social components of the changeover
Global is to include the employment effects
some technological innovations, exclusion
Social inequality in the availability and
consumption of energy and other services, the fragment
social supply, the Increase in violence and the
emergence of new forms of social aggression, the
Increasing drug trafficking and the consumption of drugs
among the young, the loss of identity. They are signs,
among others, Which show how the growth of
the last two centuries has no meaning in all its
aspects of a true integral progress and improve
ment of the quality of life. Some of These
signs are at the same time symptoms of a true
social decay, a silent tear of legami integration and social communion.
47. Add to this the dynamics of
media and the digital world, Which, When become
tano ubiquitous, do not favor the development
an ability to live with wisdom, to think
in depth, to love generously. The great

sages of the past, in this context, correrebshaft the risk of seeing stifled Their wisdom
amid the noise distracting information.
This will require an effort To ensure that such mezPage 36

36
zi result in a new cultural development
humanity and not in a deterioration of
His wealth deeper. True wisdom,
fruit of reflection, dialogue and encounters in
tro generous among the people, it is not acquired with
a mere accumulation of data That ends up
saturated and confused, in a kind of pollution
mental chin. At the same time, relations
real with others, with all the challenges That implications
no, they tend to be Replaced by a type of cocommunication mediated by the Internet. This Allows
select or delete reports to the
Our will, and so it generates Often in nuovo type of artificial emotions, Which have to
see more devices and screens with
people and nature. The current means allow
That communicate with one another and That We share
knowledge and suffering. However, sometimes there anche
prevent direct contact with
anguish, with the tremor, with the joy of others and
His experience with the complexity of personthe. This should not be surprising To That,
together with the overwhelming supply of These products,
go crescendo and a deep melancholy insatisfaction in interpersonal relationships, or
damaging insulation.
v. the
neQuit planetary
48. The human environment and the natural environment
They degrade together, and we can not affrontaKing revealed adequately environmental degradation, if not
we pay attention to the causes That have active
Page 37

37
bearing on the social and human degradation. In fact,
the deterioration of the environment and of the substance

Affecting society especially the weakest

planet: "Both the common experience of life
As ordinary scientific research demonstration
not that the worst effects of all assaults
Environmental them undergoes the poorest people. "
26
For
example, the depletion of fish stocks itThose vying especially living Fisheries
crafts and have as replace, in an environmentally friendly
Particularly water pollution affects Opinions more
the poor who do not have the opportunity to buy
bottled water, and rising sea levels
Sea primarily affects populations
That has impoverished coastal nowhere to move.
The impact of the current imbalances manifested anche
That the premature death of many poor, in
conflicts generated by the lack of resources and in
That many other problems have no place sufficient
cient in the agendas of the world.
27
49. I would observe That Often you do not call
ra awareness of the issues Affecting
Particularly the excluded. They are a major
part of the planet, billions of people. Today I am
Mentioned in political and economic debates
26
C
ONFERENCE
and
Episcopal
b
Oliviana
, Pastoral Letter
Environment and Human Development in Bolivia El universe, Don de
Dios para la vida (2012), 17.
27
See C
ONFERENCE
and
Episcopal
t
edesCa
.C

ommission
For GLi
to
ffari
s
oCiaLi
, Der Klimawandel: Brennpunkt globaler, intergenerationeller und kologischer Gerechtigkeit (September 2006), 2830.
Page 38

38
International, but mostly It Seems That Their
problems present Themselves as an appendix, as
Which is a matter added to almost obligation
or go to a device, Unless they Shall be Considered
to mere collateral damage. In fact, at the time
to effective implementation, they remain frequently
mind last place. This is two in part to the
That many professionals, opinion makers, media
communication and power centers are located
away from them, in urban areas isolated, without conTheir direct contact with problems. Live and reflect
tone from the comfort of a development and
That of a quality of life are not within the reach
the Majority of the world population.
This lack of physical contact and meetings,
sometimes favored by the fragmentation of our
city, helps to cauterize the conscience and to ignore
part of the reality in partial Analyzes. This sometimes
coexists with a speech "green." But today
we can not help but Recognize That in real
ecological approach Becomes a social approach ,
Which must integrated justice in discussions
environment, to hear the cry of the earth Both
As the cry of the poor.
50. Instead of solving the problems of the poor and
think of a different world, some are limited to
He proposed a reduction in the birth rate. Not Fail
cano international pressure on countries
Affecting economic development aid
Certain policies of "reproductive health".
However, "it is true That the unequal distribution of

Page 39

39
population and of available resources Creates obstacoli development and sustainable use dell'amenvironment, it Should be Recognized That demographic growth
Pussy is fully compatible with development
integral and solidary. "
28
Blaming the Increase
demographic and not the extreme consumerism and follective of some, it is a way to avoid facing the
problems. I know it claims to legitimize the implementation
the distribution model, in cui to minority
He believes's in the right to consume in a proportional
That it would be impossible to generalize, Because
the planet could not even Contain
waste of a similar consumption. Moreover, we know
That is wasted Approximately a third deFoods That are produced, and "the food you
throw away is like if you steal from the table of
poor. "
29
However, it is certain That we must
pay attention to the imbalance in the distribution
tion people on the land, both at
nationally and globally, Because the Increase
consumption would lead to regional situations
complex, for the combinations of problems legayou environmental pollution, transport, the
waste disposal, to the loss of resources,
quality of life.
51. The inequity affects not only individuals,
but whole countries, and forces you to think about ethics
international relations. There is indeed a real
28
P
ontifiCio
C
ouncil
oF
G
USTICE
and
oF

P
aCe
, Compendium of the Social Doctrine of the Church, 483.
29
Catechesis (5 June 2013): Teachings 1/1 (2013), 280.
Page 40

40
"Ecological debt", especially between the North and the
South, connected to trade imbalances with conquences in the context of ecology, as well as the use
proportion of natural resources made
historically by some countries. Exports
some raw materials to Satisfy Markets
in the industrialized North have they produced damni premises, such as pollution from mercury
gold mines or sulfur dioxide in Those of
copper. In Particular there is to calculate the uI know the space environment around the planet for
That depositing waste gases have gone accurate
mulandosi during two centuries and generated
That a situation now affects all the countries of the
world. The warming Caused by the enormous
consumption of some rich countries has repercussions
in the poorest places on earth, especially in
Africa, where the Increase in temperature combined
drought has disastrous effects on performance
crops. At this combined damage
Caused exports to the countries
development of solid and liquid wastes and toxic dall'atThat polluting activity of companies are in the countries
less they developed what they can not do in
Countries that provide Their capital: "We note
That Often businesses are operating well
multinational, they do here what is not
they are allowed in developed countries or the substance
said first world. Generally, When CES
Their healthy activities and withdraw, leaving large
human and environmental damage, such as unemployment
tion, villages lifeless, depletion of some
Page 41

41
nature reserves, deforestation, depletion

agriculture and livestock premises, craters,

hills devastated, polluted rivers and some work
social That we can no longer support. "
30
52. The external debt of poor countries Has Been transpudding in a control instrument, but not
the same thing happens with the ecological debt. In
different ways, people in developing countries, where
are the most important reserves of the biosphere,
continued to fuel the development of countries
richer at the cost of Their present and their future. The land of the poor South is rich and slightly inquinata, but access to ownership and DELTheir resources to meet the vital needs
they are forbidden by a system of trade relations
cial and property structurally perverse. You
need for developed countries to contribute
to solve this debt limit so important
supporting the consumption of non-renewable energy,
and Bringing resources to the countries most in need for
propose policies and development programs
sustainable. The regions and the poorest countries Hanno less Possibility of Adopting new models
reducing environmental impact, why not
They have the preparation to develop the processes
Necessary and can not cover its costs. Perwhat, you have to keep a clear conscience
in climate change there are Responsibilities
diversified and, as they Told the Bishops of
30
v
esCovi oF
r
egion
P
ataGonia
-C
omahue
(Argentina), Mensaje de Navidad (December 2009), 2.
Page 42

42
United States, it is appropriate to point "especially

on the needs of the poor, weak and vulnerable,

Often a debate dominated by the interests Opinions more
powerful. "
31
We must Strengthen consapevolezza That we are one human family. There
borders and barriers are political or social
allow us to isolate ourselves, and there is reason for That
even room for globalization dell'indifference.
vi. L
a weak reactions
53. These situations cause the moans of similarity
rella land, Which are joined to the cries of the abandoned
donated in the world, with a lament That claim
us another route. We never mistreated and
offended our common home as in the past
two centuries. Instead, we are called to become the
instruments of God the Father Because our planet
is what he has dreamed of creating it and rebank to its project of peace, beauty and bend
ness. The problem Is that we do not yet
cultures needed to address this crisis
and you need to build leadership That indichino roads, trying to meet the needs
including all of the current generations without
compromising future generations. It makes
essential to create a regulatory system That
includes limits inviolable and Shops provide protection
31
C
ONFERENCE of
v
esCovi
C
attoLiCi of
s
tati
u
ned
,
Global Climate Change: A Plea for Dialogue, Prudence and the Common
Good (15 June 2001).

Page 43

43
ecosystems, before the new forms of
Power derived from the techno-economic paradigm
end up destroying not only politics but
the freedom and justice.
54. Also of note is the weakness of reaction
en international politics. The submission of
politics to technology and finance Proves
the failure of world summits on the environment.
There are too many special interests and very easily
mind the economic interest comes to prevail over
common good and manipulate information for
His plans not see affected. In this vein, the
Aparecida document calls for "interventions
on natural resources is not overridden by the interests of
That economic groups destroy irrazionalmente the sources of life. "
32
The alliance between economics and technology it ends up leaving out anything That is not
It is One of their immediate interests. So you PoMAYBE wait only a few proclamations superficial, philanthropy isolated, and anche Efforts
to show sensitivity to the environment, while
in reality any attempt Organizations
social change things will be seen as a
Caused by disturbance or as romantic dreamers
an obstacle to circumvent.
55. Gradually some countries can model
strate significant progress, the development of competition
32
vC
ONFERENCE
G
eneral Dell
'And
PisCoPato
L
Atino
American and
C
ARIBBEAN

, Aparecida Document (June 29

2007), 471.
Page 44

44
Opinions more efficient controls and through more sincere fight against
corruption. It grew up environmental awareness
populations, even if not enough to modified
Ficare harmful habits of consumption, do not
They seem to recede, but extend and svilupparyou. That's what happens, to give just one simple
ce example, with the use and Increasing
the intensity of air conditioners: Markets
looking for an immediate profit, even stimulate
cora Opinions more demand. If someone observe
outside the planetary society, it would be surprised to
That sometimes facing a similar behavior
It Seems suicidal.
56. In the meantime, the economic powers constaple to justify the current world system,
where they prevail speculation and research
That the financial returns tend to ignored
King each context and the effects on human dignity
and the environment. So THAT OCCURS the degradation
do environmental and human degradation and ethical are
intimately connected. Many will say That is not
They are aware of engage in immoral,
Because the constant distraction takes away the courage
to realize the reality of a limited and
finished. To this day, "whatever That is
fragile as the environment, it remains helpless than
to the interests of the market deified, Transformed
in absolute standard '.
33
33
Urged. ap. Evangelii gaudium (24 November 2013), 56:
AAS 105 (2013), 1043.
Page 45

45
57. It is expected That, facing exhaustion
some resources, you go creating a scenery
favorable for new wars, masked with noble claims. The war always causes serious

damage to the environment and the cultural wealth of the poor

poles, and risks become huge When you think
nuclear and biological weapons. In fact
'Although international agreements proibiscano war chemical, bacteriological and biological, is
The fact Is that in laboratory research continues for
development of new offensive weapons capable of alteration
re the balance of nature. "
34
It Requires policy
greater attention to Preventing and resolving
That the causes may give rise to new conflicts.
But the power connected with finance is what
Opinions more resistant to this effort, and political Often designs
They have not breadth of vision. Why would you want
today to maintain power That will be remembered for
its failure to take action was urgent and When It
Necessary to do so?
58. In some countries there are good examples of
results in improving the environment, as the risation of some rivers were polluted That
Decades for many, the recovery of native forests,
or landscaping landscapes with works by risaenvironmental pollution, construction projects or grande aesthetic value, advances in the production of
non-polluting energy, the improvement of
public transport. These actions do not solve
34
G
iovanni
P
AUL
II, Message for the World Day
Peace 1990, 12: AAS 82 (1990), 154.
Page 46

46
global problems, but they confirm That being
human is still incendio intervene positively
mind. It is having Been created to love, in the middle
its limits Inevitably sprout gestures
generosity, solidarity and care.
59. At the same time, growing ecology ON
perficiale or apparent, Which consolidates a certain in-

torpidimento and a carefree irresponsibility.

As Often it happens in times of deep crisis,
That require courageous decisions, we voltage
That tati to think what is happening is not
sure. If we look superficially, beyond
of some visible signs of pollution and deable, It Seems That things are not so strict and
That the planet could remain for a long temlittle condition. This behavior
chin evasive we need to keep our styles
of life, of production and consumption. It's the way
Which the human being they arrange for food to
self-destructive vices: trying not to see them, lotTando not to Recognize them, postponing the decision
ni important, doing as if nothing had happened.
vii. d
iversit of views
60. Finally, we developed Recognize That
different visions and ways of thinking about the
situation and possible solutions. On the one extreme
mo, some maintain at all costs the myth of
progress and Say That the ecological problems
They will be solved simply with new application
cations techniques, without ethical or
Page 47

47
background changes. On the other extreme, others
Believe That the human species, with any
His speech, can only be a threat and
compromising the global ecosystem, For which
It should reduce its presence on the planet and impedirle any kind of intervention. Among These extreme
I, the reflection Should identify possible
future scenarios, Because there is only one way of substance
solution. This would leave room for a variety
Contributions of That could enter into dialogue in
view full answers.
61. On many concrete issues the Church
It has reason to propose a final word and CApisce who must listen and debate Promote
honest among scientists, Respecting the diversity of
opinion. But we only look at reality with sinceAuthority to See That there is a large deterioration

of our common home. Hope invites us

to Recognize That there is always a way out,
we can always change course, That possiamo always do something to solve the problem
. However, It Seems to experience symptoms of a
breaking point, Because of the great speed of
changes and degradation, Which occur
time to natural disasters in regional as critical
is social or even financial, since the problems
the world can not be Analyzed nor explanation
King in isolation. There are regions Which are Already
Particularly at risk and, beyond any
catastrophic prediction, it is certain That the current system
but the world is unsustainable from different angles
Page 48

view, Because We have stopped thinking for

of human action: "If you look along the reregions of our planet, one realizes immediately That
humanity has disappointed God's expectations. "
35
35
the
d
., Catechesis (17 January 2001), 3: Teachings 24/1
(2001), 178.
48
Page 49

49
CHAPTER TWO
The Gospel of Creation
62. Why include in this document, to contact
to all people of good will, a chapter
reported the convictions of faith? They are consapevole That, in the field of politics and thought,
some strongly reject the idea of a Creator,
Consider it or irrelevant to the point of relegating
realm of the irrational wealth That religioni can make to integral ecology
and for the full development of the human race. Other
Sometimes they are assumed That they account for a subtocultura That simply must be tolerated.
However, science and religion, Which Shops provide

different approaches to reality, can enter to

intensive dialogue and productive for both.
i. L
a Light That faith offers
63. If we take into account the complexity of the
ecological crisis and its multiple causes, DOWe Recognize That vremmo solutions not possonot come from a single way of interpreting and transtransform reality. You must use anche
the different cultural riches of the peoples, art
and poetry, to the inner life and spirituality
ty. If you really want to build an ecology
That Allows us to fix everything abbiamo destroyed, then no branch of science and
Page 50

50
no form of wisdom can be neglected,
even with His religious language
own. Moreover, the Catholic Church is open to the
dialogue with philosophical thought, and what the perIt puts to produce various synthesis between faith and reason.
As for social issues, such as
It can be seen in the development of the doctrine of substance
Journal of the Church, called to ever get rich
more from the new challenges.
64. On the other hand, even though this Encyclical will
open to dialogue with everyone to search together
paths of liberation, I want to show since dall'ibeginning as the beliefs of the Christian faith offer
tians, and in part to other believers, motivation
ni high to take care of nature and of the brothers
sisters and more fragile. If the mere fact of being human
It moves people to take care of the environment
they belong to, "Christians, in Particular, AV
That concern Their tasks Within the created, the
Their duty towards nature and the Creator
tor are part of Their faith. "
36
Therefore, it is a
good for humanity and for the world That We believers
you better Recognize That ecological commitments
Arising from our beliefs.
ii. L

in wisdom of Bible Stories

65. Without reproduce here the whole theology DELCreation, we wonder what we say
36
G
iovanni
P
AUL
II, Message for the World Day
Peace 1990, 15: AAS 82 (1990), 156.
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51
great biblical stories about the relationship being
human with the world. In the first story dell'opear creative in the book of Genesis, the plan
God includes the creation of mankind. After
creation of man and woman, it is said That
"God saw everything That he had made, and behold, it was
very good "( January 1/31). The Bible teaches That
every human being is created out of love, made to
image and likeness of God (cf. Jan. 26/01).
This statement shows us the immense dignitaries
ty of every human person, Which is "not only
something, but someone. It is capable of knowscersi, self-possession, free self-giving and
entering into communion with others. "
37
San
John Paul II recalled the love of That
That the Creator has very special for each essehuman king 'gives infinite dignity. "
38
Those who engage in the defense of the dignity
people can find in the Christian faith
na the deeper Reasons for this commitment. That
That sure is wonderful to know the life of every
person does not get lost in a hopeless chaos, in a
world Governed by pure chance or by cycles
repeating nonsense! The Creator can say
to each of us: "Before I formed you in the womb
mother, I Knew You "( Jer 1,5). We have been
conceived in the heart of God and therefore "each
us is the result of a thought of God. Each of

37
Catechism of the Catholic Church , 357.
38
Cf. Angelus in Osnabrck (Germany) with people
Disabled, November 16 1980: Lessons 3/2 (1980), 1232.
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52
us is willed, each of us is loved, each is Necessary
sary. "
39
66. The account of creation in the Book of Genesi Contain, in Their symbolic language
and narrative, profound Teachings sull'esistenza nature and its historical reality. These tales
They suggest That human existence is based on three
fundamental relationships closely related: the
relationship with God, with the next one and the
with the land. According to the Bible, These three reports
tion routes are vital, not only outside, but anche
within US. This break is sin. The armonia between the Creator, mankind and all creation
It Has Been destroyed for us pretended to prenDere the place of God and refused to Recognize
as limited creatures. This has distorted
the nature of the sent to subdue the terms
ra (see January 28/01) and to cultivate it and keep it (cf.
January 2.15). As a result, the report originating_server
sarily harmony between human beings and nature
has turned into a conflict (see January 3,17-19).
Therefore it is significant That the harmony That St.
Francis of Assisi lived with all creatures
It Has Been interpreted as a healing of such
break. St. That said through Bonaventure
universal reconciliation with all creatures
Somehow Francis was returned to the been
of original innocence.
40
Far from That model,
39
b
enedetto
XVI, Homily for the solemn inauguration of the ministry
Petrine (24 April 2005): AAS 97 (2005), 711.

40
See Legenda Maior , VIII, 1: FF 1134.
Page 53

53
Today sin is manifested in all its strength
destruction in wars, in different forms
of violence and abuse, abandonment of
Opinions more fragile, in attacks against nature.
67. We are not God. The earth goes before us and
He was given. This Allows you to answer un'acLaunched accusation against the Jewish-Christian thought:
Told That was, starting from the story of the Jannesi inviting to subdue the earth (cf. Jan. 28/01)
It would be favored savage exploitation DELnature by presenting an image of being
Human as domineering and destructive. This
It is not a correct interpretation of the Bible
as understood by the Church. Although it is true That
Sometimes Christians have interpreted the
Scriptures incorrectly, today we
That strongly refuse by being created in
the image of God and the sent to subdue
Earth may be implied in an absolute dominion over
other creatures. It is important to read the biblical texts
There in Their context, with a right hermeneutic
ca, and Remember That they invite us to "grow and
keep "the garden of the world (cf. Jan. 2.15).
While "cultivate" means to plow or work
ground, "guard" means protect, care,
preserve, maintain, supervise. This implies a
reciprocal relationship between being responsible
human and nature. Each community can take
by the goodness of the earth what it needs to
Their survival, but anche has a duty
to protect it and Ensure continuity of its ferPage 54

54
ity for future generations. Ultimately, "the
Lord is the earth "( Ps 24.1), Belongs to him, "the
That land is in it "( Dt 10:14). Therefore
God denies any pretense of absolute ownership "Le
land Shall not be sold in perpetuity, per-

Because the land is mine and you are with me as

strangers and guests "( Lv 25:23).
68. This responsibility facing a thermal
ra is God, That implies the human being, DOTreaty of Understanding, Respecting the laws of nature
and the delicate balance between the beings of this world
He does, because "he Commanded and they were created. Them
And it established over the centuries forever; fixed
a decree Which Shall not pass "( Ps 148,5b-6). Of it
Accordingly, the repute the legislation biblical softfirm to propose different normal human being
me, not only in relation to other human beings,
but anche in relation to other living beings: "If
see the ass of your brother or His ox fallen
along the way, you do not pretend not to have them escort
[...]. When, along the way, you'll find over a
tree or on the ground a bird's nest with birds
or eggs and the mother who is brooding birds or
eggs, do not take the mother who is with the children '
( Dt 22,4.6). In this line, the rest of the seventh
Theproposed day is only for the human being,
but anche "So THAT they can enjoy your quiet
ox and your donkey "( Ex 23:12). Thus we see
That realize the Bible does not give rise to anthropogenic
pocentrismo despotic That you interests
other creatures.
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55
69. While we do use responsibility
the things we are called to Recognize That
other living things have a value of Their Own
before God and "With Their mere existence
they bless him and give him glory, "
41
Because the
Lord rejoice in his works (cf. Ps 104,31).
Because of its unique dignity and to be equipped
Treaty of intelligence, the human being is called to
respect the created with its domestic laws, thenbecause "the Lord founded the earth with wisdom"
( Pr 3.19). Today the Church does not say so
That simplistic other creatures are completed
of charge subordinated to the good of the human being,

as if they have a value in Themselves and us

We could dispose of at will. So the Bishops
Germany Explained That for other
creatures, "one could speak of the priority of ' ESevenings Compared to ' be useful . "
42
The Catechism puts
into question in a very direct and insisted
what would be deviated to anthropocentrism:
"Every creature has its own goodness and
its perfection [...] The various creatures, willed
in Their Own being, reflect, each in its
I know, Within the infinite wisdom and goodness
God. For this reason a man must respect the goodness
of every creature, to avoid a disorderly use
ordinated of things. "
43
41
Catechism of the Catholic Church , 2416.
42
C
ONFERENCE
and
Episcopal
t
edesCa
, Zukunft der Schpfung
- Zukunft der Menschheit. Erklrung der Deutschen Bischofskonferenz
Fragen zu der Umwelt und der Energieversorgung (1980), II, 2.
43
Catechism of the Catholic Church , 339.
Page 56

56
70. In the story of Cain and Abel, we see
That jealousy drove Cain to take the extreme
but injustice against His Brother. This in turn
It has Caused a breakdown in the relationship between Cain and
God and between Cain and the earth, from Which he was exiled.
This step is Summarized in the dramatic
conversation between God and Cain. God asks, "Where
Abel your brother? ". Cain says he does not know
and God insists: "What have you done? Birthright
of your brother cries to me from the ground! Now, be ma-

ledetto, away from [this] land "( in January from 4.9 to 11).
Neglecting the commitment to cultivate and maintain
a proper relationship with others, to the
Which I have a duty of care and custody, didestroys my inner relationship with myself,
with others, with God and with the land. When all
These relations are neglected, When the court
Justice no longer living on earth, the Bible tells us
That all life is in danger. This is what we
He teaches the story of Noah, When God Threatens
to wipe out humanity for His persistent
inability to live up to the demands of
Justice and Peace: "She came to me the end
of every man, for the land, Because of them, is
filled with violence "( January 13/06). In these tales
so old, full of deep symbolism, it was
Already contained in conviction heard today: that
everything is related, and That the care of authentic
our own lives and our relationships with the
nature is inseparable from the fraternity, from the Justified
aunt and fidelity to others.
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57
71. Although "the wickedness of man was
great in the earth "( January 06/05) and God "regretted
He had made man on the earth "( January 06/06), However,
through Noah, who still retained intact
and just, God DECIDED to open a way of salvation
za. Thus it gave mankind a chance
a new beginning. Just a good man Because
There is hope! The biblical tradition states
Clearly this Involves rehabilitation
the rediscovery and respect rhythms inscribed nelnature by the hand of the Creator. This is seen,
for example, in the law of the Sabbath . The seventh
day, God rested from all His works. God
Israel ordered That every seventh day had
It is Celebrated as a day of rest, one Shabbat (see January 2,2-3; Ex 16,23; 20,10). On the other hand,
It was established a year off to Israel and
His land, every seven years (cf. Lv 25.1-4) Traditionally, during
you who allowed himself to complete rest to
earth, not only sowed and Gathered

the imperative to survive and offer ospitaity (cf. Lv 25.4 to 6). Finally, he spent seven weeks
He of years, That is forty-nine, was Celebrated
the jubilee year of forgiveness and universal
'Liberation in the land to all its inhabitants "
( Leviticus 25:10). The development of this legislation has
tried to Ensure balance and fairness in relations of the human being with others and with the terms
ra where he lived and worked. But, at the same time,
was a recognition of the repute of the gift
earth with its fruits belong to all the people.
Those who cultivated and guarded the territory
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58
Rio had to share the fruits, in Particular
with the poor, widows, orphans and aliens:
"When you reap the harvest of your land,
do not reap to the very edges of the field, nor recommended
pluck what gleanings of the harvest;
As for your vineyard, do not gather the gleanings and the
That you not gather the grapes have fallen: Leave them for the
poor and the alien "( Lv 19.9 to 10).
72. The Psalms invite frequently being
human to praise God the Creator, the One who "dispread out the earth upon the waters, Because His love is
forever "( Ps 136,6). But anche invite the
other creatures to praise: "Praise him, sun and moon,
Praise him, all shining stars. Praise him, skies
the heavens, you waters above the heavens. Let them praise
name of the Lord, Because His command are
were created "( Ps 148.3-5). We exist not only to
the power of God, but in front of him and with him.
So we love it.
73. The writings of the prophets invite to regain
strength in difficult moments contemplating God
powerful That created the universe. The power inover of God leads us to escape His TEdarkness father, Because He is love and strength
combine. In fact, every healthy spirituality implies
AC at the same time welcome the divine love and
worship with confidence to the Lord for His infinite
power. In the Bible, the God who liberates and saves it
the same That created the universe, And These two

divine ways of acting are intimately and indissolubilmente related: "Ah, Lord God, with your
Page 59

59
your great power and strength have made the heavens
and the earth; nothing you can not [...]. You did
Your people Israel out of Egypt with signs
and miracles "( Jer 32,17.21). "God is the eternal
Lord, who created the ends of the earth. He
does not tire or tires, His intelligence is
inscrutable. He gives strength to the weary and multiplies
the force to the tired "( Is 40,28b-29).
74. The experience of slavery in Babylon mandate
Black A spiritual crisis That led to an apdeepen- of faith in God, explaining the
His creative omnipotence, to exhort the people
to find hope in the midst of His unhappy
situation. Centuries later, in another moment of
trial and persecution, When The Empire RomeHe not tried to impose an absolute rule, the faithful
They returned to find comfort and hope Increase
Tando Their trust in God Almighty, and cansented: "Great and wonderful are your works, SiLord God Almighty; just and true are your ways! "
( Ap 15,3). If God could create the universe out
nothing, can intervene in this world and anche
win every form of evil. So, injustice
not invincible.
75. We can not support a spirituality
That forget God almighty and creator. In
This way, we would end up worshiping other potential
ze of the world, or we collocheremmo instead of
Lord, to pretend to step on the reality
created by Him without knowing the limit. The way millution for placing the human being in its place
Page 60

60
and put an end to its claim to be a dominant
ordinator absolute earth, is back to offer
the figure of a Father creator and master of the sun
world, Because otherwise the human being will tend
always trying to impose laws to Their Own Reality

and interests.
iii. the
The mystery of
'
universe
76. For the Judeo-Christian tradition, say "believe
action "That is to say nature, Because it has to
see with a loving plan of God, where
every creature has a value and meaning. The
Often nature is understood as a system That
Analyzes it, Understands and handles, but the believers
action can only be understood as a gift
That flows from the open hand of the Father of howyou, as a reality illuminated by the love that we
It calls for a universal communion.
77. "By the word of the Lord were made the CIE
them "( Ps 33.6). So it is indicato That the world
comes from a decision, not by chaos or
randomness, and this raises even blackberries. There is
Expressed a free choice in the creative word.
The universe is not born as a result of un'onniarbitrary power, of a show of force
or a desire for self-affirmation. The creation
tion Belongs to the order of love. Love
God is the fundamental reason of all believers
ato: "For you love all things exist and That
not try disgust for any of the Things That
you have made; if you had hated something, you would not have
Page 61

61
even formed "( Wis 11:24). So, every creation
ra is the subject of the tenderness of the Father, That the asgna a place in the world. Even the ephemeral life
being most insignificant object is its
love, and in Those few seconds of existence, He
surrounding him with His affection. Said St. Basil
That is the Great Creator anche "the goodness without
calculation "
44
and Dante Alighieri spoke of "the love
That moves the sun and other stars. "
45
Therefore, from

created works one ascends "until His loving

mercy. "
46
78. At the same time, the Jewish-Christian thought
He is has demythologized nature. Without stopping
to admire it for its beauty and its immensity, has not given them to more divine character.
In this way it is emphasized further Top
our commitment to it. A return
the nature can not be at the expense of libertine
ty and responsibility of the human being, That is
part of the world with the task of cultivating
its ability to protect and develop Their
potential. If we Recognize the value and fragility of nature, and at the same time the capacity That
The Creator has given us, this has enabled us
end the modern myth of progress material unlimited. A fragile world, with a well
human-to-whom God entrusted its care, challenges
44
Hom. in Hexaemeron, 1, 2, 10: PG 29, 9.
45
Divine Comedy. Paradiso , Canto XXXIII, 145.
46
b
enedetto
Xvi, catechesis (Nov. 9, 2005), 3: inserted
gnamenti 1 (2005), 768.
Page 62

62
our intelligence to Recognize how DOvremmo guide, nurture and limit our
power.
79. In this universe, composed of systems
That come into open communication with each
the other, we can find many forms
reporting and participation. This brings us anche
to think That the Set as open to transcendence
dence of God, in cui it Develops.
Faith Enables us to interpret the meaning and
the mysterious beauty of what happens. Freedom
Human can offer its intelligent contribution
towards a positive development, but it can anche added

reach new evils, new causes of suffering and

moments of retreat. This results
all'appassionante and dramatic human history, CApeace to become a hive of liberation,
growth, salvation and love, or to a location
forfeiture and destruction of each other. Therefore,
the action of the Church not only try to remember the
duty to take care of nature, but the temwhile the same "must above all protect mankind
against the destruction of himself. "
47
80. Nevertheless, God, who wants to act
and we count on our cooperation, it is anche
incendio take something good from the evils That
we perform, because "the Holy Spirit has
endless inventiveness, its the divine mind,
47
the
d
., Lett. Enc. Caritas in veritate (29 June 2009), 51:
AAS 101 (2009), 687.
Page 63

63
He knows That cater to untie the knots of the events
even human Opinions more complex and impenetrable. "
48
Somehow, he wanted to limit himself
creating a world in need of development, where
many things That We Consider evils, dangers or
sources of suffering, in fact are part of dolomite
re birth, That encourage us to cooperate with the
Creator.
49
He is present in the most intimate of all
do not affect the autonomy of its
creatures, and this gives rise to legitimate
autonomy of earthly realities.
50
This presence
divine, Which Ensures continuity and the development
bit of all being, "is a continuation of the action
creative. "
51

The Spirit of God filled the uniwith the potential to allow the
womb of the same things can always germogliare something new: "Nature is nothing
That the reason for a certain art, especially the art
God inscribed in things, know things Themselves
move toward a given end. As if
the master shipbuilder could grant
the wood from moving by themselves to take the shape
the ship. "
52
48
G
iovanni
P
AUL
ii, Catechesis (24 April 1991), 6: Teachings
minds 14/1 (1991), 856.
49
The Catechism teaches That God wanted to create a
world on the way up to its ultimate perfection, and That this
It implies the presence of imperfection and evil physical: see Catechism of the Catholic Church , 310.
50
See C
ONC
. and
Cum
.v
at
. ii, Const. past. Gaudium et Spes
on the Church in the Modern World, 36.
51
t
ommaso d
'To
Not Here
, Summa Theologiae I, q. 104, Art. 1 to 4.
52
the
d
., In octo libros Physicorum Aristotelis expositio, lib. II, SHALLOW
tio 14.

Page 64

64
81. The human being, Although Suppose anche
evolutionary processes, Involves a new non presser
nally Explained by the evolution of other systems
open. Each of us has an identity itself Within
staff incendio enter into dialogue with the
others and with God himself. The ability of reflection,
reasoning, creativity, interpretation,
the artistry and other original capacity
That transcends the singularity to show
physical and biological. The new qualitative implications
ta by the rise of a personal being Within
the material universe presupposes action distraight from God, a call to the peculiar life and
report of a Tu to another you. From the texts
Biblical, Consider the person as a subject,
Which can never be reduced to the category of
object.
82. However, it would be wrong to think That anche
other living beings Should be Considered
as mere objects subject to the arbitrary dominant
nio of the human being. When it Proposes to
view of nature only as an object of
profit and interest, it carries serious anche
Consequences for the society. The vision That renewable
force the will of the stronger favored immense
inequality, injustice and violence for May
gior of humanity, Because resources become
tano properties first come or what
He has Opinions more power: the winner takes all. Ideally
of harmony, justice, brotherhood and peace
Jesus offers is the opposite of That model, and
Page 65

65
Expressed he know it, referring to the powers of
His time: "The rulers of nations domno on them and the leaders oppress them. Ye Shall not
it will be so; but whoever wants to become great among you,
be your servant "( Matthew 20:25 to 26).
83. The goal of the way the universe is
in the fullness of God, Which has Already Been Reached
Risen Christ, the center of uniform ripening

sal.
53
In this way we add an additional
argument to reject any domain availtico and irresponsible of the human being on the other
creatures. The ultimate goal of other creatures
we are. Instead all advance, together with us
and through us, towards the common goal, That is
God, in a transcendent fullness where Christ rebuilt embraces and illuminates everything. The human being,
in fact, it endowed with intelligence and love, and Attracted
from the fullness of Christ, it is called to bring
Their Creator to all creatures.
iv. the
The message Every Creature
Nell
'
harmony of all creation
84. To insist in saying That the human being is important
image of God Should not make us forget
53
In this perspective, there is the contribution of Fr.
Teilhard de Chardin; cf. Paul VI, Speech in an establishment
chemicals and pharmaceuticals (24 February 1966): Teachings 4 (1966), 992993; G
iovanni
P
AUL
ii, Letter to the Reverend Father George V. Coyne (1
June 1988): Teachings 11/2 (1988), 1715; b
enedetto
Xvi,
Homily at Vespers in Aosta (July 24, 2009): inserted
gnamenti 5/2 (2009), 60.
Page 66

66
That every creature has to function and nothing is higher
perflua. All the material universe is to launch
Thu love of God, of His boundless affection
for us. Soil, water, mountains, everything is caress
of God. The story of His friendship with God
Develops always in a geographical space That
It Becomes a very personal mark, and each of

we preserve the memory locations Whose memory

She makes him so good. Those who grew up in the mountains, or who
a child sitting next to the creek to drink,
or Those Who played in a square of His neighborhood,
When it returns in Those places he feels called to
Their identity to recover.
85. God has written a wonderful book, "Whose
letters are the multitude of creatures present
you in the universe. "
54
The Bishops of Canada have
Expressed Well that no creature is out
from this manifestation of God: "How wider
views to the thinner forms of life, nature is
a constant source of wonder and reverently
za. It is, also, a continuous revelation of
divine. "
55
The Bishops of Japan, For Their part,
said something very striking: "Perconceive every creature who sings the anthem of His requireexistence is to live with joy in the love of God and in the
54
G
iovanni
P
AUL
ii, Catechesis (30 January 2002), 6: inserted
gnamenti 25/1 (2002), 140.
55
C
ONFERENCE of
v
esCovi
C
Your attoLiCi
C
anada
.
C
ommission
to
ffari
s

oCiaLi
, Pastoral Letter "Love You All
That Exists ... All Things Are Yours, God, Lover of Life " (October 4
2003), 1.
Page 67

67
hope. "
56
This contemplation of creation there
It Allows you to discover everything through some
That teaching God wants to communicate, perbecause "for the believer is contemplated creation anche
listen to a message, heard a voice paradox
salt and silent. "
57
We can say that "next
the revelation itself contained
in Scripture is, Therefore, in manifestation
tion divine in the blaze of the sun and in the fall
of the night.
58
Paying attention to this mamanifestation, the human being learns tion to Recognize
King himself in relation to other creatures: "The
I express expressing the world; I explore my
deciphering the sacredness of the world. "
59
86. The whole of the universe, with its moltiple relations, exhibition of a wealth
inexhaustible God. St. Thomas Aquinas
That wisely stressed the multiplicity and
variety originate "from the intention of the first
agent ', Who wanted that "what is missing
Represent each thing to the divine goodness
It is compensated by other things, "
60
Because its Bontempi
56
C
ONFERENCE of
v
esCovi
C

Your attoLiCi
G
APAN
,
Reverence for Life. A Message for the Twenty-First Century (January 1
2001), 89.
57
G
iovanni
P
AUL
ii, Catechesis (26 January 2000), 5: inserted
gnamenti 23/1 (2000), 123.
58
the
d
., Catechesis (August 2, 2000), 3: Teachings 23/2
(2000), 112.
59
P
Aul
r
iCur
, Philosophie de la volont. 2. Finitude et Culpalished, Paris 2009, 216 (trans. trans.: finitude and guilt, Bologna, 1970
258).
60
Summa Theologica I, q. 47, art. 1.
Page 68

68
ty "it can not be revealed adequately Represented
a single creature. "
61
For this, we bidream to capture the variety of things in Their
multiple relationships.
62
So, you understand better
The Importance and significance of any creature,
if it contemplates the whole of God's plan.
This teaches the Catechism : "The interdependence
creatures is willed by God. The sun and the moon,
the cedar and the little flower, the eagle and the sparrow: the

countless diversities and inequalities tells

That no creature is self-sufficient,
That they exist only in dependence on each
other, to complete each other, in the service
uncle of one another. "
63
87. When you realize the reflection of God
in all that exists, the heart experiences the Desired
sire to worship the Lord for all His creation
King and along with them, as it Appears in the beautiful
Canticle of St. Francis of Assisi:
"Be praised, my 'Lord,
with all your creatures,
spetialmente Sir Brother Sun,
The Which is ay, et us light.
Et ellu is beautiful and radiant with great splendor;
of You Most High, it bears significance.
Praised be 'me' Lord, through Sister Moon and the stars:
in heaven you formed them clear and precious and beautiful.
61
Ibid .
62
Cf. ibid. , art. 2, to. 1; art. 3.
63
Catechism of the Catholic Church , 340.
Page 69

69
Praised be 'me' Lord, through Brother Wind
and Air, And fair and stormy, all weather's moods,
by whom-in your creatures give sustenance.
Praised be 'me' Lord, for sor'aqua,
Which is very useful and humble and precious and chaste.
Praised be 'me' Lord, through Brother Fire,
through-whom you light the night
and it is beautiful and playful and robust and strong. "
64
88. The Bishops of Brazil have highlighted
That all nature, in addition pcs to expressing God, is luogo of His Presence. In every creature she Inhabits her
That life-giving spirit calls us to a relationship
with him.
65
The discovery of this presence stimulated

we in the development of "ecological virtues."

66
But When we say this, we do not forget
That there is an infinite distance anche, That things
of this world do not possess the fullness of
God. Otherwise we would not even be good
creatures, Because They would Recognize Their
own and authentic place, and we would end up esigeKing unduly from them what in Their Spikeness can not give us.
v. u
na universal communion
89. The creatures of this world possonot Be Considered a well without proprietary
64
Canticle of the Sun: FF 263.
65
See C
ONFERENCE
n
ational of
v
Your esCovi
b
razil
,
A Igreja and Questo ecolgica, 1992, 53-54.
66
Ibid., 61.
Page 70

70
rio: "I am yours, Lord, lover of life" ( Wis
11,26). This leads to the belief That, ESsendo were created by the same Father, we all ESserious universe are united by invisible bonds
and form a kind of universal family, in
sublime communion That drives us to respect
sacred, loving and humble. I Remember That
"God has united us so closely to the world
That around us desertification of suoit is like a disease for each, and we can
lament the extinction of a species like
to mutilation. "

67
90. This is not to equate all ESliving creatures and take the human being That VAWhich implies lore peculiar at the same time to
tremendous responsibility. It even Involves
a deification of the earth, Which would deprive us
the call to cooperate with it and to protect
gere its fragility. These conceptions finirebshaft to create new imbalances in an attempt to
That escape from reality challenges us.
68
It warns
Sometimes the obsession to deny the human person
any pre-eminence, and is Pursuing a fight
for other species That we do not put in place to
defend the equal dignity of human beings. CerShould we worry charge of other beings
living are not treated in an irresponsible way,
67
Urged. ap. Evangelii gaudium (24 November 2013), 215:
AAS 105 (2013), 1109.
68
See b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29
June 2009), 14: AAS 101 (2009), 650.
Page 71

71
but they Should be ashamed especially the enormous
That I inequalities exist between us, Because
That we continue to tolerate some Consider Themselves
Opinions more worthy than others. We do not realize That to most
CuNi drag Themselves in abject poverty, senza real Possibility of improvement, while others
They do not even know what to make of what can
sit, flaunt vanity with an alleged higher
riority and leave behind a layer of waste
That would be impossible to generalize without
destroy the planet. We continue in practice to
That some admit Opinions more human feel to
tri, as if they were born with Opinions more rights.
91. It can not be a genuine feeling
of intimate union with other beings of nature,

if at the same time in the heart there is tenerezza, compassion and concern beings
human. Clearly, the inconsistency of Those Who Fight against
trafficking of animals threatened with extinction, but
It remains completely indifferent to trafficking
people, is indifferent to the poor, or is determined
to destroy another human being who does not
She pleases him. This Undermines the sense of
fight for the environment. It is no coincidence That, in the cantico in cui he praises God for creatures, Saint Francis
add: "Praised be 'me' Lord, through Those Who
pardon for your love. " Everything is connected.
To Achieve This requires a concern for
the environment combined with the sincere love for beings
human and a constant commitment with regard to the problems
I of the firm.
Page 72

72
92. On the other hand, When the heart is really
open to a universal communion, and nothing nessuno is excluded from this fraternity. Consequently,
it is true anche That the indifference or cruelty
other creatures of this world always ends
pre and moved in some way to treatment
That reserve to other human beings. The heart is
one and the same misery That leads to mistreatment
re an animal is soon to appear in the report
tion with other people. Any mistreatment
to any creature "it is contrary to the dignity
human. "
69
We can not ourselves Consider people
who really love if we exclude from our
Affecting a part of reality, "Peace, Justice
and integrity of creation are the three questions
all connected, you will not be separated in incendio
to be treated individually, on pain of
Fall back into reductionism. "
70
Everything
It is related, and all human beings are united
as brothers and sisters in a wonderful skingrinaggio, linked by the love that God has for CIA-

Scuna of His creatures and unites us even among

us, with tender affection, brother sun, sister
moon, His Brother River and the mother earth.
vi. L
City to target goods
93. Today, believers and unbelievers of acAgreement on the fact That the earth is essentially a
69
Catechism of the Catholic Church , 2418.
70
C
ONFERENCE OF
'And
PisCoPato
d
ominiCano
Letter
pastoral Sobre la relacin del hombre with naturaleza (15 March
1987).
Page 73

73
common heritage, the fruits of Which are going to beneficio all. For believers, this Becomes a
matter of loyalty to the Creator, Because God
created the world for all. Consequently, each
ecological approach must integrated prospects
tive capital That takes account of the fundamental rights
Those of the most disadvantaged. The principle of subordinated
ordination of private property to the destination
the repute goods and, Therefore, the universal right
Their use, is a "golden rule" of conduct
ment capital, and the "first principle of all
the ethical and social order. "
71
The Christian tradition
tian has never Recognized as absolute or
inviolable right to private property, and
highlighted the social function of any
form of private property. San Giovanni Paolo
II recalled with much emphasis to this doctrine,
He is saying that "God gave the earth to the whole
human race for the sustenance of all its members,
without excluding or favoring anyone . "

72
Are words
meaningful and strong. He remarked that "it would not be
truly worthy of man a kind of development
That does not respect the rights and Promote
human, personal and social, economic and political,
including the rights of nations and peoples. "
73
With
very Clearly Explained that "the Church diyes cleaves the legitimate right to private property,
71
G
iovanni
P
AUL
ii, Lett. enc. Laborem exercens (14 SepTember 1981), 19: AAS 73 (1981), 626.
72
Lett. Enc. Centesimus Annus (May 1, 1991), 31: AAS
83 (1991), 831.
73
Lett. Enc. Ioannis Pauli PP (30 December 1987), 33:
AAS 80 (1988), 557.
Page 74

74
but he teaches anche with no less clarity
on any private property rests always a mortgage
social, Because the assets serving the destination
general That God has given them. "
74
Therefore affirm
but that "it is not according to Functional God's plan for managing
this gift So THAT IS its benefits
not only for the benefit of a few. "
75
This
I'm seriously call into question the habits
unjust of a part of humanity.
76
94. The rich and the poor have equal dignitaries
ty, because "the Lord created the one and the other"
( Pr 22,2), "he created the small and the great"

( Wis 6,7), and "he makes His sun rise on the evil and
on the good "( Mt 5,45). This has Consequences
practices, such as Those out in September by the Bishops
Paraguay: "Every farmer has a natural right
possess a reasonable plot of land,
Establish His house where he can, working for the substances
sustenance of His family and to have security
For Their existence. This right will be
Because guaranteed its exercise is not illusory
but real. Which means That in Additions to the title of proproperties, the farmer must rely on means of fortechnical training, loans, insurance and access
market.
77
74
Speech to the indigenous and campesinos of Mexico, Cuilapan (29
January 1979), 6: AAS 71 (1979), 209.
75
Homily at the Mass for farmers in Recife, Brazil
(July 7, 1980), 4: AAS 72 (1980), 926.
76
Cf. Message for the World Day of Peace 1990, 8:
AAS 82 (1990), 152.
77
C
ONFERENCE
and
Episcopal
P
araGuayana
Letter mealPage 75

75
95. The environment is a public good, heritage
of all humanity and the responsibility of all. Who
It owns part is just to administer it to beneficio all. If we do not, we load
conscience is burdened by denying the existence of
other. For this reason the Bishops of New Zealand
They have Wondered what it means the commandment
to "not kill" when "to twenty percent
the world's population consumes resources
Extent That steal from poor nations and

future generations what they need to

survive. "
78
vii. L
or gaze of Jesus
96. Jesus takes up the biblical faith in the God of creation
tor and highlights a fundamental fact: God
It is the Father (cf. Mt 11:25). In the dialogues with its
disciples, Jesus invited them to Recognize the relationship
tion father That God has with all creatures,
and he Reminded them with a touching tenderness
as each of them is important in his eyes:
"Are not five sparrows sold for two
money? Yet not one of them is dimenticato the sight of God "( Lk 12,6). "Look at the birds
the air do not sow nor reap nor recommended
capture into barns; yet your heavenly Father
feeds them "( Mt 6,26).
eral El campesino paraguayo y la tierra (12 June 1983), 2, 4, d.
78
C
ONFERENCE
and
Episcopal oF
n
eggs
z
Elanda
, Statement on Environmental Issues, Wellington (1 September 2006).
Page 76

76
97. The Lord could invite others to esseKing-conscious That is beauty in the world, Because
He himself was in continuous contact with nature
and paying attention full of affection and
amazement. When he Walked every corner of
His land, he stopped to contemplated the beauty
He is sown by His Father, and he invited the disciples to
grasp things in a divine message: "Raise
your eyes and see the fields, Which Already bionDeggiano for harvest "( Jn 4:35). The kingdom
of heaven is like a mustard seed, Which in

man took and sowed in his field. It is the

smallest of all the seeds but When It has grown,
It is larger than the other garden plants and Becomes
a tree "( Mt 13,31-32).
98. Jesus lived in perfect harmony with creation
tion, and the others were astonished: "Who ever
this man, That even the winds and the sea obey him
scono? "( Mt 8:27). Did not look like an ascetic
separated from the world or the things pleasing enemy
Flight of life. Referring to himself Stated:
"Now is the Son of Man, eating and drinking,
and they say: 'Here is a glutton and a drunkard' "
( Mt 11:19). It was far from the philosophies That diThey despised the body, matter and the reality of this
I am the world. However, These dualisms unhealthy HanIt had no significant influence on some thinkers
Throughout history Christians and have deformed
the Gospel. Jesus worked with his hands, prenDendo daily contact with the material created
by God to shape it with His ability to arcraft worker. It is noteworthy the repute most
part of His life was devoted to this important
Page 77

77
pledge, in a simple life That did not raise
no admiration: "Is not this the carpenter,
the son of Mary? "( Mk 6.3). So he hallowed
AWARDED him to work and peculiar value for
our maturation. San Giovanni Paolo II
He taught that "enduring the toil of work
in union with Christ crucified for us, man
in a way collaborates with the Son of God to
redemption of humanity. "
79
99. According to the Christian understanding of the reality, the fate of all creation passes attraverI know the mystery of Christ, who is present from dall'oriorigin: "All things were created through
him and for him "( Col 1:16).
80
The prologue of the
Gospel of John (1,1-18) shows activity
creator of Christ as the divine Word ( Logos ). But

This prologue is surprising in its affermazioIt That this Word "Became flesh" ( Jn 1:14).
A Person of the Trinity has Entered the cosmos
created, sharing the fate up to the cross.
Since the beginning of the world, but especially in
starting from the Incarnation, the mystery of Christ operating
ra I know hidden Throughout the national reality
tural, without Thereby adversely affect its autonomy.
100. The New Testament not only tells us about the
Earthly Jesus and his relationship as real
79
Lett. Enc. Laborem exercens (14 September 1981), 27:
AAS 73 (1981), 645.
80
For this reason, St. Justin could speak of "seeds of
Word "in the world: cf. II Apologia 8, 1-2, 13, 3-6: PG 6,457 to 458;
467.
Page 78

78
and loving the world. The exhibition anche rerisen and glorious, present in all of creation with
His universal lordship: "You liked it to God
who dwell in him all the fullness and using
him and for him to reconcile to all
things, making peace by the blood of His
Both cross things, Whether on earth or
That are in heaven "( Col 1,19-20). This will proIetta the end of time, When the Son congner all things to the Father, so that "God may be howto everyone "( 1 Cor 15:28). In this way, the creatures
in this world we do not have more like
in reality Merely natural, Because the Risen
It wraps mysteriously and directs to a dedestiny of fullness. The same flowers of the field and
That birds he contemplated Admired with its
human eyes, are now full of His Presence
bright.
Page 79

79
CHAPTER THREE
The root of human
the ecological crisis

101. nothing will need to describe the symptoms, if

we do not recognize the root of human economic crisis
logic. There is a way to understand life and
That is human action and deflected Which contradicts
actually to the point of ruin. Why can not
we pause to reflect on this? I proposed
Therefore focus on technocratic paradigm
tico dominant place Within it of the essence
the human being and his action in the world.
i. L
technology
:
Creativity and Power
102. Humanity has Entered a new era in cui
the power of technology Confronts us at
a crossroads. We are the heirs of two centuries of huge
waves of change: the steam engine, the
railroad, the telegraph, electricity, the automobile, the aereo, chemical industries, modern medicine,
information technology and, blackberries recently, the revolution
digital, robotics, biotechnology and nanonologies. It is right to rejoice for These advances
and excited in front of the wide possibilities
These novelties we open, because "
Science and technology are a product wonvelous of human creativity That is a gift from
Page 80

80
God. "
81
The transformation of nature for the purpose of
utility is a feature of the human race since
From its beginnings, and Thus the technique "Expresses
That tension impels him gradually to the SU
peramento material limitations. "
82
Technology has remedied many
That ills plagued and limited human being
no. We can not appreciate and thanksgiving
King for the Progress Achieved, especially in the
medicine, engineering and communications.
And how can we to Recognize the Efforts of many
scientists and engineers who have developed alternatives

I for sustainable development?

103. The techno-science, well oriented, can
not only to produce things really valuable
improve the quality of life of the human being,
since the household objects up to
great public transport, bridges, buildings,
to public spaces. It is capable of producing the anche
beautiful and to make the human being, immersed
in the material world, the "jump" in the
beauty. You can not deny the beauty of a plane, or
some skyscrapers? There are precious works painter
toric and music Obtained through the use of
new technical tools. In this way, in the Desired
rio beauty of the craftsman and Those in the beauty
split takes the leap to a certain presser
ness properly human.
81
G
iovanni
P
AUL
ii, Address to the Representatives of science,
of cultures and of Higher Studies in the University of the United Nations , Hiroshima (25 February 1981), 3: AAS 73 (1981), 422.
82
b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29 June
2009), 69: AAS 101 (2009), 702.
Page 81

81
104. However, we can not ignore That the enuclear energy, biotechnology, information technology,
the knowledge of our own DNA and other
That potential we have acquired we offer
a tremendous power. Indeed, damage to Those Who
hold the knowledge and above all the power
economic to exploit a domain impression
nant on the whole human race and the world
do full. Mankind has never had so much power
on itself and nothing can guarantee That it will use
well, especially When You Consider the way in cui if
He is serving. Just remember the bombs atomi-

Which Launched in full twentieth century, as the great

deployment of technology flaunted by the Nazis,
communism and other totalitarian regimes to tighten
Deputy of the extermination of millions of people, without
That today forget the war has instruments
Opinions more minds and more deadly. In Whose hands are and
Which you can reach as much power? You terribilmenyou risky That it resides in a small part
humanity.
105. There is a tendency to believe that "every purchase
Power is simply progress, accrescition safety, utility, well-being,
life force, of fullness of values "
83
as if the
Actually, the good and the truth spontaneously sbocciassero
mind from the very power of technology and eeconomy. The fact is that "modern man is not
83
r
Omano
G
uardini
, Das Ende der Neuzeit , Wrzburg
19659, 87 (ed. Trans.: The End of the Modern, Brescia 1987, 80).
Page 82

82
It was educated in the proper use of power "
84
perBecause the immense technological growth was not accompanied by the development of the human being
as it regards the responsibility, values, and
consciousness. Every age tend to develop in
lack of self-awareness of His Own limitations. For this
That reason it is possible today humanity warnta the seriousness of the challenges it faces, and "the
man's ability to use His evil PoIncreasing ment is "when" not requireStono standards of freedom, but only claims need
utility and safety. "
85
The human being is not

fully autonomous. His freedom is sick

When you surrender to the blind forces dell'inconscio, immediate needs, egoism,
brutal violence. In this sense, it is naked and exposed
in front of His Own power That continues to believe
scere, without having the tools to control it.
Capacity mechanisms surface, but can
That we say it lacks an ethic accession
quately solid, a culture and a spirituality
That really give a limit and Contain
within at polished self-control.
ii. L
to globalization
Your technocratic paradigm
106. The fundamental problem is another, Also
cora deeper: the way in cui in fact the uhumankind has taken the technology and its development
84
Ibid. (ed. trans.: 81).
85
Ibid. , 87-88 (ed. trans.: 81).
Page 83

together with a homogeneous one-dimensional paradigm .

In this paradigm stands a conception of the subject
That jet gradually, in the process logical
rational, and it includes Thus possesses
Which is located outside the object. This subject
It is Expressed in the establishment of the scientific method
His trial, Which is Already Explicitly
a technique of possession, dominion and transformation
it. It is as if the subject was faced
formless reality totally available to her
manipulation. The intervention of the human being
on the nature always occurred, but for very
time has had the characteristic of the Accompanying
King, to adapt to the possibilities of things
same. It was to receive what reality
Allows nature itself, as reaching out.
Conversely, what matters now is to extract all
as you can from the things through the imposition
tion of the human hand, Which Tends to ignore or
to forget the very image of what has before.
Why human beings and things have termination

to give himself to a friendly hand, becoming

instead of the contenders. From here you pass facilmente idea of infinite growth or unlimited, Which
She has so impressed economists, theorists
finance and technology. This presupposes the
lie about the infinite availability of goods
the planet, leading to "squeeze" up to
limit and beyond the limit. This is the precondition false
place that "there is an unlimited supply of energy
Already used and means, That Their immediate
That regeneration is possible and the negative effects
83
Page 84

84
manipulations of nature may be
easily absorbed. "
86
107. Therefore We Can Say That the origin
many problems of today's world there is anzitutto the tendency, not always conscious, in setting
King methodology and objectives of science and technology
according to Functional in paradigm of understanding That condiziona people's lives and the functioning
of society. The effects of the application of this
The model in all reality, human and social, is
They note the deterioration of the environment, but this
it's just a sign of reductionism That strikes
human life and society in All Their dimensions.
It must be Recognized That the products of technology
They are not neutral, Because They created a plot That fines to influence lifestyles and orient
the social possibilities in the direction of interest
of certain power groups. Certain choices
seem purely instrumental, they actually are
choices relevant to the type of social life That intention
de develop.
108. You can not think of another support
cultural paradigm and use of technology as
a mere instrument, Because today the paradigm
technocratic has become so dominant, That is
very difficult regardless of its resources, and even
cora harder it is to use its resources senza being dominated by His logic. It Became

86
P
ontifiCio
C
OUNCIL
G
USTICE and oF
P
aCe
,
Compendium of the Social Doctrine of the Church , 462.
Page 85

85
counter-cultural to choose a lifestyle with
That goals at least in part can be independent on technique, its costs and its
globalizing power and overpowering. In fact, the
technique has a tendency To ensure that nothing rimanga out of His iron logic, and "the man who
He is the protagonist knows That, ultimately, not
It is neither useful nor welfare, but of dominant
nium; domain in the extreme sense of the word. "
87
Thus, "he tries to grasp the elements of
Those together with nature and of human existence. "
88
This Reduces the ability of decision, freedom
most authentic and alternative space for creativity
tion of individuals.
109. The technocratic paradigm Tends to exercite Their Own Domain and anche on the economy
policy. The economy takes every development
technological function of profit, without prebe careful in any negative Consequences
I for the human being. Finance stifles economic
real economy. We have not learned the lesson of
global financial crisis and very slowly you
That learns environmental deterioration. In
some circles it is argued That the current economy
and technology will solve all problems Environthis, in the same way it is in cui Stated, with
in non-academic language, That the problems
hunger and misery in the world is risolve-

87
r
Omano
G
uardini
, Das Ende der Neuzeit, 63-64 (ed. it.:
The end of the modern age, 58).
88
Ibid. , 64 (ed. trans.: 58).
Page 86

86
will simply with the growth of the market
to. It is not a matter of economic theories,
That perhaps no one today dares to defend, but the
Their settlement in the development factual dell'eeconomy. Those who do not argue with
words supporting it with facts, not When
They seem to worry about the right level of
production, a better distribution of the rich
weariness, a responsible care of the environment or
rights of future generations. With Their comThat behavior was the goal of maximum
return available profits is sufficient. The market
alone does not Ensure human development
Integral and social inclusion.
89
Meanwhile,
We have a "sort of overdevelopment sink
and consumerism That contrasts unacaccounting with situations of persistent misery disumanizzante "
90
while they are developing
with sufficient speed and economic institutions
That social programs enable poor
access to resources on a regular basis.
There is aware enough of what are
the deepest roots of the current imbalances, Which
have to do with orientation, the goals, the
meaning and social context of technology growth
cal and economic.
110. The specialization of its technology
Already implies a considerable difficulty to have a

89
See b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29
June 2009), 35: AAS 101 (2009), 671.
90
Ibid ., 22: p. 657.
Page 87

87
overview. She Knew fragmentation
King performs its function at the time of
Obtain practical applications, but Often conduce to lose the sense of wholeness, of the report
That tions exist between things, horizon Environpious, meaning That it Becomes irrelevant. This same
Made to identifying appropriate ways
solve the most complex problems of the world ATtual, especially Those of the poor and the environment
ri, Which you can not be addressed from a
only the point of view or from only one type of interest
you. A science That claims to offer solutions
the big questions, Should Necessarily
take account of all that knowledge has
produced in the other areas of knowledge, including the
philosophy and social ethics. But this is a way of
work hard to carry on today. Therefore it is not
They can not even Recognize the true horizons
ethical reference. Life Becomes an abandoned
Narsi Circumstances conditioned by technical,
understood as the main resource for interpreting
existence. In reality That challenges us,
They look different symptoms That show the error,
such as environmental degradation, anxiety, loss of
meaning of life and of living together. It Proves
I know once again that "the reality is greater
idea. "
91
111. The ecological culture can not be reduced to
a series of urgent responses and partial problems
91
Urged. ap. Evangelii gaudium (24 November 2013), 231:
AAS 105 (2013), 1114.

Page 88

88
That occur with respect to environmental degradation,
the depletion of natural reserves and all'inquinachin. It Should be a different look, a
thought, a policy, an educational program,
a lifestyle and a spirituality That give shape
a resistance against the advance of paraDIGM technocratic. Otherwise, even the milGliori ecological Initiatives may end up locked
the same logic globalized. Search only
a technical remedy for every environmental problem
That presents itself, it means to isolate things in reality are connected, and hide the real and more profunding problems of the world system.
112. You can, However, widen again
look, and human freedom is capable of limited
King technique, and ordering it, and put it in the service
uncle of another kind of progress, healthier, blackberries
human, social Opinions more and more integral. The liberation
the technocratic paradigm prevailing OCCURS
done on occasion. For example, When
communities of small producers opt for systems
cleaner production, supporting a
of life, of happiness and of conviviality not
consumerism. Or When the technique is directed first
oritariamente to solve the concrete problems of
others, with a commitment to help them live with Opinions more
dignity and less suffering. And Even When the
creative search of beauty and its contemplation
Manage to overcome the objectifying power in a
That kind of salvation takes place in the beautiful and
person who contemplates it. The authentic humanity,
Page 89

89
That invites you to a new synthesis, It seems to live in a
middle of the technological civilization, almost impercettibilmente, as the mist That filtered under a
closed door. It will be a permanent promise,
despite everything, That blossoms like a stubborn
resistance to what is authentic?
113. On the other hand, people no longer Seems
believe in a happy future, not blindly trust

mind in a better tomorrow starting from ATTuali world conditions and technical capabilities
niche. Becomes aware That the progress of
science and technology is not equivalent to the progress
humanity and history, and sees That they are
other roads essential for a happy future.
Nevertheless, not even imagine giving up
That the possibilities technology offers. The humanitarian
ty has changed profoundly and the accumulation
of novelties consecrates to transience That
drag on the surface in one direction. DiIt Becomes difficult to stop to recover the deep
ity of life. If the architecture Reflects the spirit
of an era, the mega-structures and houses in series
express the spirit of the art in the globalized
When the permanent new product joins
a heavy boredom. Not resign ourselves to this
and we do not give up asking us questions about the purposes and on the
sense of everything. Otherwise, we legitimize
only the state of affairs and we will need more
surrogate to carry the vacuum.
114. What is happening is confronting us
the urgent need to proceed in a courageous revoluPage 90

90
cultural solution. Science and technology not
They are neutral, but may involve beginning
at the end of a process different intentions and may
bility, and can be configured in various ways. Nessuno wants to return back to the cave, However,
it is essential to slow the march to watch
the reality in another way, collect developments
positive and sustainable, and at the same time recover
the values and purposes destroyed by a great licentiousness
megalomaniac.
iii. C
They laughed and consequences
Dell
'
modern anthropocentrism
115. Anthropocentrism modern, paradoxically
mind, he has come to place the technical reason to
above the reality, Because this human being

"No longer feels the nature nor as valid norm, nor

as living shelter. He sees no hypothesis, objectives
tively, as space and matter in cui to make
to work in cui to throw everything, and it does not matter
what will result. "
92
In doing so, it diminishes the
intrinsic value of the world. But if the human being
does not rediscover its true place, it does not include in
revealed adequately himself and ends up contradicting
say Their Own Reality. "Not only the land was
given by God to man, who must use it with respect
the original good purpose, according to Functional Which
He was donated, but the man has given himself from
92
r
Omano
G
uardini
, Das Ende der Neuzeit, 63 (ed. trans.: The
End of the Modern , 57-58).
Page 91

91
Therefore God and must respect the natural texture
and moral, Which Has Been fitted it. "
93
116. In modern times there has Been A notevothe excess anthropocentric That, in another capacity,
today continues to undermine any reference to someWhat's common and any attempt to Strengthen
social ties. Therefore it is high time
to pay attention to reality again with
the limitations it imposes, Which in turn coConstitute The Possibility of human development
and social healthier and fruitful. A presentation
Inadequate of Christian ended
Promote to a misconception of the report
tion of the human being with the world. Many volyou was broadcast in Promethean dream of DOred lead on the world That Caused the impression
That caring for nature is something to weak. Instead
the correct interpretation of the concept of being
human as the lord of the universe is to in-

Stretch it as administrator responsible.

94
117. The lack of concern for milsurare damage to nature and the environmental impact
decisions, is only the reflection of a clear
That neglect to acknowledge the message
nature port inscribed in its own structures.
93
G
iovanni
P
AUL
ii, Lett. enc. Centesimus Annus (May 1
Thu 1991), 38: AAS 83 (1991), 841.
94
See Declaration Love for Creation. An Asian Response to
the Ecological Crisis , Interview promoted by the Federation of
Conferences of Bishops of Asia (Tagaytay, 31 January-5 FebFebruary 1993), 3.3.2.
Page 92

92
When it does not recognize the reality itself the amount
tance of a poor, of a human embryo,
a person with a disability - to name but the
few examples -, hardly will listen
the cries of nature itself. Everything is connected. If
the human being is declared independent from reality and
It is absolute ruler, the same base
its existence crumbles, because "Instead
to play its role as a cooperator with God
the work of creation, man replaces
Thus God and ends up provoking a rebellion
nature. "
95
118. This situation leads us to a schizoid
zofrenia permanent, ranging from exaltation technocratica That does not recognize the other beings in
its value, until the reaction to deny all
peculiar value to the human being. But you can not
apart from humanity. There will be a nuogoing relationship with nature without a human being
no new. There is no adequate ecology
anthropology. When the human person is

Considered to be in only to more, among others, That

It derivates from a game of chance or by a deterministic
physical ism, "you run the risk That the attenuation
people in the awareness of the responsibility. "
96
Anthropocentrism diverted must not Necessary
ily give way to a "bio-centrism"
95
G
iovanni
P
AUL
ii, Lett. enc. Centesimus Annus (May 1
Thu 1991), 37: AAS 83 (1991), 840.
96
b
enedetto
XVI, Message for the World Day of
Peace in 2010 , 2: AAS 102 (2010), 41.
Page 93

93
Because That would imply introducing a new
imbalance, Which not only will not solve the problem
me, but it will add others. You can not be required
part of the human commitment to the
world, if you do not recognize and do not enhancement
Zano at the same time its peculiar ability to
knowledge, will, freedom and responsibility.
119. The criticism of anthropocentrism diverted
Should not even in second place
plan the value of relationships between people. If the
ecological crisis is a rise or a manifestation
it outside of the ethical crisis, cultural and spiritual
of modernity, we can not pretend to risaNare our relationship with nature and the environment
you not heal all human relationships foundation
mental. When Christian thought claims
for the human being a unique value above
other creatures, gives space to the enhancement
of every human person, and Thus stimulates the recnition of the other. The opening to a "you" in
incendio know, love and dialogue continues
to be the nobility of the human person.

Therefore, in order to Ensure adequate relationship

creation, no need to downplay the size
social inclusion of the human being and even its
transcendent dimension, its openness to the "You"
divine. In fact, it can not proposed in relation
it with the environment, regardless of the one with the
other people and with God. It would be an individualist
smo romantic disguised as beauty and ecological
suffocating to shut himself in immanence.
Page 94

94
120. Since everything is related, not
is it compatible with the protection of nature
the justification of abortion. It Does Not Appear practical
ble an educational journey for the reception
That weak beings surround us, That sometimes
They are harassing or bother, when you do not give proprotection to human embryos Although His arrival
vo is two to hardships and difficulties: "If you lose the
personal and social sensitivity towards the acceptance
a new life, other forms of accoglienza valuable for society anche wither away. "
97
121. It is still waiting for the development of a new
That overcomes the false dialectic synthesis of the past
centuries. Christianity itself, remaining
true to its identity and treasure of truth
received from Jesus Christ, always think back and
riesprime is in dialogue with the new situations
historical, leaving its perennial bloom know
news.
98
The practical relativism
122. A anthropocentrism diverted gives luogo to a lifestyle diverted. Exhortation
Apostolic Evangelii gaudium The Referred
the practical relativism That characterizes our
It was, and That is "even Opinions more dangerous than quel97
the
d
., Lett. Enc. Caritas in veritate (29 June 2009), 28:
AAS 101 (2009), 663.

98
Cf.
Incenzo of
L
Erins
, Commonitorium primum , chap.
23: PL 50, 668: "Ut annis scilicet consolidetur, dilatetur timeKing, sublimetur Aetate. "
Page 95

95
the doctrine. "
99
When the human being puts himself
itself at the center, ends up giving top priority
its contingent interests, and all the rest become
ta about. I know it Should not surprise the
That, along with the omnipresence of the paradigm
technocratic and the adoration of human power
without limits, Develops people in this relative
ism, in cui everything Becomes irrelevant if not tighten
Their immediate interests to you. There is in this
That Allows a logic to understand how
They nurture mutually different attitudes
causes at the same time environmental degradation
and social degradation.
123. The culture of relativism is the same palogy That drives a person to take advantage
another and to treat it as a mere object,
forcing them to forced labor, or downward
two slavery to debt. It is the same logic
Which leads to sexually exploit children, or to
abandon the elderly who do not need to own
interests. It is anche the internal logic of Those Who say:
let the invisible forces of the market regolinot the economy, Because Their effects on society and
on nature are unavoidable damage. If there are
objective truths or principles kept stable, outside the euro
the satisfaction of Their aspirations and
immediate needs, Which limits may have the
human trafficking, organized crime,
drug trafficking, trade in diamonds insan99
No. 80: AAS 105 (2013), 1053.

Page 96

96
guinati and skins of animals in danger of extinction?
It is not the same logic That Justified relativist
Pussy buying organs of the poor in order to
sell them or use them for testing, or
the difference in children Because They reserved respond to the desiderio of Their parents? It is the same logic "and uses
throws "that Produces much waste only desire
messy to consume more of what realmind you need. And then we can not pensare That political programs or the force of law
enough to avoid behaviors its strikes
scono the environment, Because That When It is culture
It is corrupt and no longer Recognizes any truth
objective or universally valid principles, laws
It is intended only as arbitrary impositions and
as obstacles to avoid.
The need to defend the work
124. In any setting ecology
Full-giving, including the human being, is inindispensable to the integrated value of labor, the
expertly developed by St. John Paol II in his Encyclical Laborem exercens . Recordiamo That, according to Functional the biblical account of
creation, God Placed the human being in the garden
just created (see January 2.15) not only for prenDersi care of the existing (guard), but for working
rarvi to produce fruit (cultivate). So
workers and artisans' Ensure the creation
eternal "( Sir 38,34). In reality, human intervention
That promotes the prudent development of creation is the
how best to take care, Because
Page 97

97
It Involves providing an instrument of God for aiuing to bring out the potential That He Himself
He has inscribed in things: "The Lord has created
medicines from the earth, the prudent man Should not
despises "( Sir 38,4).
125. If we try to think about what are the relations adequate human being with the world

That surrounds it, Emerges the need for a corcorrect conception of the work, Because, if we speak
the relationship between human beings and things,
It raises the question about the meaning and purpose
of human reality. We do not talk only
manual labor or work on the land, but
any activity That Involves some transtion of the existing, by the development of a
social study to project development
technology. A condition for any form of work
It will report on the idea That humans can
or he must Establish with the other self. Spirituality
Christian, along with amazing contemplative
for the creatures That we find in St. Francis
of Assisi, he has developed a rich and healthy anche
understanding of the work, how can we riscontrare, for example, in the life of Blessed Charles de
Foucauld and his disciples.
126. We also collect something from the long
monastic tradition. At first it favored a
certain way to escape from the world, trying to to
departing from the urban decay. For this
monks sought the desert, convinced That it was the
place to Recognize the presence of God.
Page 98

98
Later, St. Benedict wanted
That His monks lived in community, unendo the prayer and study with the manual labor
the ( Ora et labora ). This introduction of labor
Manual steeped in the spiritual sense proved revolution method. He learned to look for the maturation and
sanctification interweaving between recollection and
the work. This manner of living makes us work
Opinions more incendio care and respect for the environment,
impregnates healthy sobriety our relationship with
the world.
127. We affirm that "man is the author,
center and goal of all economic and social life
the. "
100
Nevertheless, When the human being
you lose the ability to contemplated and to respect,

Because the conditions are created sense of working

ro is upset.
101
Should always remember
That the human being is both "capable
there to become an actor himself responsible
her material improvement of its progress
moral, the full course of His destiny
spirituals. "
102
The work Should be the scope
this multifaceted personal development, where
bring into play many dimensions of life:
creativity, projecting into the future, the development
capacity, the exercise of values, communication
100
C
ONC
. and
Cum
.v
at
. ii, Const. past. Gaudium et Spes on
Church in the Modern World, 63.
101
See G
iovanni
P
AUL
ii, Lett. enc. Centesimus annus
(1 May 1991), 37: AAS 83 (1991), 840.
102
P
AUL
There, Lett. Enc. Populorum Progressio (26 March
1967), 34: AAS 59 (1967), 274.
Page 99

99
cation with others, an attitude of adoration
tion. Therefore, the social reality of the world today,
beyond the narrow interests of companies and
a questionable economic rationality, demands That
"We continue to as pursued as a priority the goal

access to work [...] for all. "

103
128. We are called to work since our
creation. You Should not try to replace always
Opinions more and more human labor with technological progress
logic: doing so would damage humanity itself
same. Work is a necessity, is part of the senI know of life on this earth, maturing,
human development and fulfillment.
In this way, help the poor with money
It must always be a temporary remedy for
to cope with emergencies. The real goal
Should it always be to allow them to
dignified life through work. However, the orientation
ment economy has ENCOURAGED a kind of
technological progress Aimed at reducing the costi production two to the decrease
of the jobs, Which are Replaced by
machines. It is a further Top way in cui the action
the human being can turn against itself.
The reduction in jobs "was an important anche
negative impact on the economic level, through
the progressive erosion of "social capital", obis the network of relationships of trust, AF
reliability, playing by the rules, Which are essential
103
b
enedetto
XVI, Encyclical Letter. Caritas in veritate (29 court
gno 2009), 32: AAS 101 (2009), 666.
Page 100

100
every civil coexistence. "
104
Ultimately, "the costs
Humans are always include economic costs and dysfunction
ni always involve economic costs
human. "
105
Give up investing in people
to get more immediate profit is
bad deal for the company.
129. Why do you continue to be possible to offer

employment, is essential to Promote an eThat Encourages economy diversification production and entrepreneurial creativity. For exampious, there is a great variety of food systems
agricultural and small scale continues to nourish
the Majority of the world population,
using a reduced portion of the territory and
water and producing less waste, both in PICcoli agricultural fields and vegetable gardens, both in hunting and
in the collection of forest products, both in the fisheries
crafts. The economies of scale, especially
in agriculture, eventually forcing
Their small farmers to sell land or Abbandonare Their traditional crops. The voltage
tities of some of them to develop other forms
production, blackberries diversified, are unnecessary in
Because of the difficulty of access to regional markets
tional and global or Because the infrastructure sales
and transport is at the service of large enterprises
if. The Authorities have the right and responsibility
Measures to take to clear and firm support
to small producers and the diversification of
104
Ibid.
105
Ibid.
Page 101

101
production. For there to be an economic freedom
all of Which actually benefit, sometimes
it may be Necessary to put limits to Those Who
hold the greatest resources and financial strength
rio. The simple proclamation of economic freedom
nomic, but When the actual conditions Prevents
scono That many can actually access it, and
When you reduce access to employment, it Becomes a
That dishonors speech contradictory policy.
Entrepreneurial activity, Which is a noble vocation
tion oriented to produce wealth and improvement
king for all the world, can be a very
Promote fruitful to the region where it places
its activities, especially If That includes the
Creating jobs is part imprescindi-

bile of His service to the common good.

Innovation from biological research
130. In the philosophical and theological vision dell'esthe human being and creation, Which I tried to
proposed, it is clear That the human person, with
the Peculiarities of His reason and of His science,
It is not an external factor That has to be totally
Mind excluded. However, Although the human being
may intervene in the plant and animal world
and use it When It is Necessary for its life,
Catechism teaches That testing on
animals are legitimate only if they "remain
Within reasonable limits and contributes to caring for or
Save Lives. "
106
That Firmly Recalls
106
Catechism of the Catholic Church , 2417.
Page 102

102
human power has limits and that "it is contrary
to human dignity to suffer needlessly
animals and have indiscriminately of
Their Lives. "
107
Any use and experimentation
"It Requires a religious respect for the integrity of
creation. "
108
131. I want to acknowledge here the balanced position
tion of St. John Paul II, who metteShould it emphasize the benefits of scientific progress and
technology, which "Demonstrate the nobility
the vocation of man to participate on responsible
ably in the creative action of God ", but That the
Both he remembered "as every intervention
in area of the ecosystem can not prescindeKing from considering its Consequences in other
areas. "
109
He affirmed That the Church appreciates the apport "of the study and application of biology molecular, Supplemented by other disciplines

as genetics and its application technology

cal agriculture and industry. "
110
Although
anche he said That This should not lead to
an "indiscriminate genetic manipulation"
111
Which ignores the negative effects of These interventions.
You can not curb human creativity. If
you can not forbid an artist to express
107
Ibid. , 2418.
108
Ibid. , 2415.
109
Message for the World Day of Peace 1990 , 6:
AAS 82 (1990), 150.
110
Address to the Pontifical Academy of Sciences (October 3
1981), 3: Teachings 4/2 (1981), 333.
111
Message for the World Day of Peace 1990 , 7:
AAS 82 (1990), 151.
Page 103

103
His creative ability, they can not even obstaParticular Those with special gifts for him
scientific and technological development, Whose abilities
are freely given by God for the service of altri. At the same time, you can not do without
reconsider the objectives, effects, and context
the ethical limits of such human activity That is a form
power at great risk.
132. In this context it Should be located WHATSOasi reflection about human intervention on the world
do plant and animal, Which today Involves mutations
Genetic produced from biotechnology, the dislittle to tap the opportunities present in reality
material. Respect for faith to reason
He asks to pay attention to what the same
biological science, developed indefinite
tooth over economic interests, can inmark in respect of biological structures and

Their possibilities and mutations. Anyhow,

That intervention is legitimate acts on the nature
"To help it develop according to Functional its essence,
That of creation, That willed by God. "
112
133. It is difficult to give an overall judgment
on the development of genetically model
dificati (GMO), plant or animal, for purposes meor say in agriculture, since they can
be very different and require different
112
G
iovanni
P
AUL
ii, Address to the thirty-fifth Shareholders
General Assembly of the World Medical (29 October 1983), 6:
AAS 76 (1984), 394.
Page 104

104
considerations. On the other hand, the risks are not to be
always Attributed to the technique itself, but to its
inadequate or excessive application. In fact, the
genetic mutations have been and are produced
many times by nature itself. Even Those
Caused by humans are a phenomenon
modern. The domestication of animals, the crosswhat species and other traditional practices universally
Accepted mind may fall into this condition
considerations. It Should be remembered That The Beginning
scientific developments on transgenic cereals
It was the observation of bacteria naturally and That
spontaneously produced a change in the
genome of a plant. However In These natures
processes have a slow peace That is not paragoble to the speed Imposed by technological progress
cal current, Even When such advances are based
on a scientific development of centuries.
134. Although we have no definitive evidence
tions about the damage That could result in cereals
transgenic human beings, and in some regions
Their use has produced economic growth
Which helped to solve some problems,

no significant difficulties not devotion

not be minimized. In many areas, Following
the introduction of These crops, it is Noted
a concentration of productive lands in the hands
few, two to the "gradual disappearance of
small producers, Which, in Consequence of the perfingers of cultivated land, forced to sono stati
Page 105

105
withdraw from direct production. "
113
The most fragile
among them become temporary workers and many SA
lariati agricultural migrate end up in miserable
urban settlements. The extension of These cultivated
vations destroys the complex web of economic
systems, it decreases diversity in production
and affects the present or the future of the economies
regional. In several countries there is a tendency
za development of oligopolies in the production of
Necessary seeds and other products for the cultivation
tion, and the dependence deepens When You Consider
the production of sterile seeds, Which would end up
forcing farmers to buy from businesses
manufacturers.
135. No doubt there is need of attention
constant, leading to Consider all aspects
It ethical involved. This requires in Ensuring
scientific and social debate That is responsibility
and the large, incendio Consider all the infortraining available and to call things by
Their name. Sometimes it does not put on the table the incomprehensive training, but you are selected According
Their own interests, be they political, economic
or ideological. This makes it difficult to develop a
balanced judgment and prudent on this different
issues, taking into account all the variables involved.
You must have places of debate in cui
All Those who in some way could be
see direct or indirect involve113
C
ommission

and
Episcopal
of
P
astoraLe
s
OCIAL
Dell
'To
rgentina
, A tierra para todos (June 2005), 19.
Page 106

106
you (farmers, consumers, authorities, scientists,
seed producers, people close to Cambridge
pi treated and others) to Set Out Their problems
matic or extended access to information and
reliable decisions oriented to the good
common present and future. That is GMO
Which are a matter of complex, Requiring
Confronted with a look to be understanding
lowing in all its aspects, and this would require
at least a major effort to finance different
if lines of independent research and interdisciplinary
they can bring new light.
136. On the other hand, it is worrying That
some environmental movements defend the integrity
environment, and rightly reclaim limits
scientific research, while sometimes not applied
cano These same principles to the human life.
Often we justify overstepping all the conmyths When experimenting with embryos
live human. They forget That the inalienable value
of a human being goes far beyond the degree of
its development. Likewise, When the technique is not
It Recognizes the great ethical principles, ends up consider any legitimate practice. How abbiamo seen in this chapter, the technical unit
ethics is unlikely to be Able to self-limit
its power.
Page 107

107

CHAPTER FOUR
An integral ecology
137. Since everything is intimately
related and That the current problems require
to look That takes into account all aspects
Will the global crisis, I propose to dwell
now to reflect on the different elements of an ecology integral , including Clearly dihuman and social dimensions.
i. and
Environmental ecology
,
economic and social
138. The ecology studies the relationships between organisms
living organisms and the environment in cui they develop.
Anche demands to stop and think and discutere living conditions and survival
of a company, with honesty to question
patterns of development, production and consumption. Not
it is unnecessary to insist further Top That
everything is connected. Time and space are not
mutually independent, and even atoms or
subatomic particles can be Considered
separately. How the different components of the
planet - physical, chemical and biological - are relational
born between them, know anche living species form
That in network does not end up never to Recognize and
understand. Much of our information
tion genetics is shared by many human vivenPage 108

108
you. For this reason, knowledge and fragmentary
isolated can become a form of ignorance
if resistance is part of a comprehensive vision
wider than the reality.
139. When we speak of "environment" facemo anche refer to a Particular relations:
That between nature and society That Inhabits it. This
It Prevents us from considering nature as somesomething separate from us or as a mere frame
of our lives. We are included in it, we are part
it and we are imbued. The Reasons For
Which is a place polluted require a Euro-

analysis of the operation of the firm, its

economy, His behavior, His ways
to understand reality. Given the breadth of Cambridge
biamenti, you can not find an answer
It is specific and independent for each part
problem. It is essential to look for solutions
grains, Which Consider the interactions of system
The natural with each other and with social systems. There
They are two separate crisis, an environmental and other
social, but a single and complex crisis socio-Environthis. The guidelines for the solution require
an integrated approach to fight poverty,
to restore dignity to the excluded and in the same
Time to take care of nature.
140. Because of the amount and variety of elements
minds to take into account, at the time of definish the environmental impact of a concrete
business activity Becomes indispensable to give
researchers at prominent role and facilitated
Page 109

109
Their interaction with broad academic freedom.
This constant search Should allow
Recognize how different creatures relazionano, forming the larger units That
now we call "ecosystems". Do not take them
into consideration only for determining what is
Their reasonable use, but Because They have a
intrinsic value independent of such use. As
every body is good and admirable in itself
for being a creature of God, the same
I know it happens with the Harmonized set of organisms
in a determined space, Which functions as
a. Although we do not have consciousness,
we depend on this together for our own
existence. Remember That ecosystems
Involved in the sequestration of carbon
nica, in water purification, in contrast
of diseases and infestations, in the composition of
soil, in decomposing waste and molThat tissimi other services we forget or ignoriamo. When you realize this, many
people take again conscience of

the Fact That We live and act from a reality

That Has Been previously given, Which is earlier
our ability and our existence. Therefore,
When we speak of "sustainable use" must always
Pre introduces a consideration of the capacity
regeneration of each ecosystem in its didifferent sectors and aspects.
141. On the other hand, economic growth Tends
producing automation and to standardize, to
Page 110

110
order to streamline processes and reduce costs. For
This requires economic ecology, capable
to induce to Consider the reality in them to more
wide. Indeed, "the protection of the environment must
an integral part of the development process
bit and can not be Considered in isolation. "
114
But at the same time it Becomes the current needs
compelling humanism, Which appeals to the diverses knowledge, even economically, for a dission Opinions more integral and integrating. Today the analysis of
It is inseparable from the analysis of environmental problems
human contexts, family, work, urban, and
relation of each person with itself, That
It generates a Particular Way of Relating
others and the environment. There is an interaction between
ecosystems and between different worlds of reference
social, and so it Proves once again that "
the whole is greater than the part. "
115
142. If everything is related, even the state of
health of the institutions of a society entails
Consequences for the environment and from the quality of
human life: "Every violation of solidarity and
civic friendship harms the environment. "
116
In this sense, social ecology is Necessarily
institutional and Reaches progressively di114
Rio Declaration on Environment and Development (June 14,
1992), Principle 4.
115

Urged. ap. Evangelii gaudium (24 November 2013), 237:

AAS 105 (2013), 1116.
116
b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29 June
2009), 51: AAS 101 (2009), 687.
Page 111

111
verse sizes ranging from social group
primary, family, international Waist
the passing to the local community and the Nait. Within each social level and between
That they develop the institutions regulate
human relations. Anything That damages the comIt brings harmful effects, such as loss of libertine
ty, injustice and violence. Several countries are
Governed by a precarious institutional system, to
cost of the suffering of the people and beneficio Of Those who profit from this are
things. Both Within the administration DELthe State, as in the different expressions of
civil society, or in the relations between the Inhabitants
them, there are too frequently comillegal behaviors. Laws can be redatte in correct form, but remain Often
as a dead letter. We can Therefore Hope that
legislation and regulations Relating to the environment
They are really effective? We know, for example,
That countries with clear legislation for the
protection of forests, continue to remain
silent witnesses of its frequent violation.
Also, what happens in one region exerts,
directly or Indirectly, influences on al
three regions. Thus, for example, the consumption of Dronero
ghe in affluent societies causes a constant
Increasing demand for products or That provengonot from impoverished regions, where corrupt
behaviors, they destroy lives and we end
with degrading the environment.
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112

ii. and
Cultural ecology
143. Along with the natural heritage, there is a
historical, artistic and cultural, equally
mind threatened. It is part of the common identity
to place and build a base for city Inhabitants
accounting. This is not to destroy and create
new cities greener hypothetically, where
It is not always desirable to live. Must
integrated the history, culture and architecture
Particular in place, safeguarding the identical
original identity. Therefore the ecology anche Requires
care of the cultural wealth of mankind in
Their broadest sense. More directly,
He asks to pay attention to local cultures
When analyzing issues legate environment, making the dialogue language
technical-scientific with colloquialisms.
It is culture, not only understood as monuments
of the past, but especially in his living sense,
dynamic and participatory, Which can not be excluded
ceed When you think back to the report
between human beings and the environment.
144. The consumerist view of being human
no, favored by the gears of the economy
globalized, Tends to homogenize cultures
and weaken the immense cultural diversity, Which is
a treasure of humanity. For this reason, pretensioners
Dere to solve all the problems through normal
lations Uneven or technical interventions, leading to
neglect the complexity of the issues locali, Requiring the active participation of
Page 113

113
Inhabitants. New jobs in gestation may not
They are increasingly being integrated models Within station
lished from the outside but from the same cultural
ture local. As well as life and the world are
dynamic, care must be flexibility in the world
and the dynamic. The purely technical solutions
they run the risk of taking into account
That symptoms do not Correspond to the problemcies deeper. You must take the

perspective of the rights of peoples and cultures,

Thereby That and understand the development of
a social group supposes a historical process
within at cultural context and Requires
constant eagerness of local social actors in
Starting from Their Own cultures . Even the notion
Quality of life can be Imposed, but must
including Within the world of symbols and consuetudini inherent in each human group.
145. Many forms of intense exploitation and dedegree environment can not only deplete
local livelihoods, but the resources anche
That company have allowed to lifestyle
King for a long time Claimed identical
ty culture and a way of life and living
together. The disappearance of a culture can be
as serious or will more than the disappearance of a species
animal or plant. The imposition of a style
hegemonic life tied to a mode of production
it can be as harmful as the alteration
ecosystems.
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114
146. In this sense, it is essential to pay
with special attention to Aboriginal communities
Their cultural traditions. Are not always a
ple minority among others, but rather must
become the main stakeholders, especially
When we proceed with large proAffecting Their projects areas. For them, in fact,
the land is not a commodity but a gift
God and ancestors who rest in it, one
sacred space with Which they need to inInteract effectively to fuel Their identity and their VAlori. They remain in Their territories, are
Those That best care for them. However,
in different parts of the world, they are subject to pressure
sions to abandon Their lands and lascino free for mining projects, agricultural or annexed
FREE DETECTION not paying attention to the degradation
nature and culture.
iii. and
Ecology of everyday life

147. In order to speak of genuine development,

It is checked it That Produces an improvement
chin integral in the quality of human life, and
This Involves analyzing the space where you CARRY
ge people's existence. The environments in cui
we live affect our view
life, to feel and to act. At the same time, in the
Our room, in our home, in our luogo to work in our neighborhood and we use
environment to express our identity.
We strive to adapt to the environment, and when to
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115
it is messy, chaotic or saturated with pollution
chin visual and acoustic stimuli puts excess
test our attempts to develop un'idenintegrated identity and happy.
148. It is admirable creativity and generosity
That groups of people and are capable of reversing the
limits of the environment, changing the adverse effects
conditionings, and learning to orient
Their existence in the midst of the disorder and precarious
Darity. For example, in some places, where the facades
the buildings are very deteriorated, there are perpersons who care very dignity of the interior
Their homes, or feel at ease for the cordialit and friendship of the people. Social life Positiva and charity of the Inhabitants spreads light in a
environment at first sight unlivable. Sometimes it's encoder
miabile human ecology That can develop
the poor in the midst of so many limitations. The sensations
it choking produced by agglomrations
and the residential areas with high population density,
It is counteracted if you develop human relationships
of closeness and warmth, if you create community, if the
Environmental limits are compensated interiority
of each person, who feels inserted into a
network of community and Belonging. Thereby,
anywhere it stops being hell and diIt Becomes the context of a dignified life.
149. It is anche That proved the extreme shortage
That you live in certain environments without harmony,
breadth and integration possibilities, Facilitates

Page 116

116
rise of inhuman behavior and manipulated
ment of people by organic
ni criminals. For the Inhabitants of the suburbs
very precarious, the daily experience of pass
That anonymity crowding social lives
in large cities, it can cause a sensation
That uprooting promotes behavior
antisocial and violence. However I would like to reiterate
That love is stronger. So many people, In These
conditions, are incendio Establish bonds of belonging
partenenza and coexistence That transform the statefollamento in a community experience where you
break the walls of the ego and pass the barRiere selfishness. This experience of salvation
Community is what elicits reactions Often believe
ative to improve a building or a neighborhood.
117
150. Given the interrelationship between urban and
human behavior, Those Who progettano buildings, neighborhoods, public spaces and cities, have
needs the contribution of different disciplines
allow to understand the processes, the symbolic
ism and behaviors. It is not enough
the pursuit of beauty in the project, Because It has
Opinions more value even need another kind of beauty:
the quality of life of people, Their harmony
with the environment, the encounter and mutual aid. An117
Some authors have shown the values That Often disVono, for example, in villas , chabolas or favelas of Latin
tina: see J
uan
C
Arlos
s
Cannon
, SJ, "The irrupcin del pobre y
the logic of the Gratitud , en J
uan
C
Arlos

s
Cannon y
m
Arcelor
P
Erine
(Edd.), Irrupcin del pobre y quehacer philosophical. Hacia una nueva
racionalidad , Buenos Aires 1993, 225-230.
Page 117

117
That is why it is so important That the point of
view of the locals contribute Opinions more
analysis of urban planning.
151. It is Necessary to look after the public spaces, the
paintings and prospective urban landmarks
That Increase our sense of Belonging is,
our sense of rootedness, our
"Feel at home" in the city That We conHe holds and unites us. It is important That the different paryou of a city are well integrated and That the inhabiThey can have an overview instead of
shut himself in a neighborhood, giving up live
the whole city as its own space shared
with the others. Any intervention in the urban landscape
or no country Should Consider how different
site elements form a whole That is perception
task by the Inhabitants as a framework consistent with
its wealth of meanings. In this way the other
They cease to be strangers and they can perceive
as part of a "we" that we build together.
For this same reason, both in the urban
no one is in rural, Should be preserved
some areas in cui we avoid human intervention
them from changing continuously.
152. The housing shortage is severe in many
parts of the world, especially in rural areas as
in big cities, are budgets Because of
usually they they cover only a small part of the application
sends. Not only the poor, but a large parte of the firm encounters serious difficulties to have
at home. Home ownership has a lot
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118
Importance for the dignity of persons and for the
development of families. It is a matter
central human ecology. If in a determination
Already chaotic place to have developed agglomrations
of precarious houses, it is primarily Concerned urbanize
These neighborhoods, not to eradicate and expel its
Inhabitants. When the poor live in the suburbs
agglomrations polluted or dangerous, "if you
Should Their transfer to proceed and for nonadd suffering to suffering, you must
Shops provide adequate and having informed, offriKing choices of decent housing and involve didirectly interested. "
118
At the same time,
Should creativity lead to the fourth integrated
tieri disadvantaged in a friendly town.
"How beautiful are the cities That Exceed the sfiducia unhealthy and integrated different and they do
such integration of a new factor of development
bit! How beautiful the city, including in Their
architectural design, are filled with spaces
connect, relate, Promote
recognition of the other. "
119
153. The quality of life in cities is linked in
largely to transportation, Which Often Causes
great suffering for the people. In towns Circumstances
dripping many cars used by one or two
people, For which the traffic Becomes intense, rises
118
P
ontifiCio
C
OUNCIL
G
USTICE and oF
P
aCe
, Compendium of the Social Doctrine of the Church , 482.
119
Urged. ap. Evangelii gaudium (24 November 2013), 210:
AAS 105 (2013), 1107.

Page 119

119
the level of pollution, consume enormous
amount of non-renewable energy and become resary to build Opinions more roads and parking lots,
That damage the urban fabric. Many specialist
ists agree on the need to prioritize
public transport. However, some re- Measures
sary unlikely to be accepted so
peaceful society without an improvement
substance of These transports, Which in many cities
It Involves an indignity people
Because of crowding, the inconvenience or
infrequency of services and insecurity.
154. The recognition of the special dignity
of the human being many times contrasts with the life
chaotic That Should lead people in the noour cities. But This should not be size
TiCare the state of abandonment and neglect That
anche suffer from some residents of rural areas,
where there's no essential services and there are Laers reduced in slavery, without
rights or expectations of them to more dignified life.
155. The human ecology anche implies something
very profound: The Necessary of relationship
life of the human being with the moral law inscritta in its own nature, indispensable relationship
bile in order to create through more dignified.
Benedict XVI affirmed That there is a "ecology man "because" the man possiede in nature That must comply with and Which can not
Page 120

120
manipulate at will. "
120
In this line, we must
Recognize That our body puts us in a reforward operation with the environment and with other beings
living. The acceptance of Their bodies as
God's gift is Necessary to accommodate and accept
ing the whole world as a gift of the Father and the house
Common; instead a logic of domination over the pro-

own body Becomes a logic sometimes sotticreated on the domain. Learn to welcome the
own body, to care and to implement its
meanings is essential for a true human ecology
na. Also appreciate your own body in his
femininity or masculinity is needed to
Recognize Themselves in the encounter with the other ditowards themselves. In this way you can accept with
joy the specific gift of the other or the other, operations
ra of God the Creator, and enrich each other.
Therefore, it is not a healthy attitude That pretent "erase sexual difference Because
Able no longer to deal with it. "
121
iv. the
The principle of common good
156. Human ecology is inseparable from notion of the common good, in principle That takes place
to central and unifying social ethics. You
"The Sum Of Those conditions of social life
That enable Both groups as to individuals
120
Speech to the German Bundestag , Berlin (September 22
2011): AAS 103 (2011), 668.
121
Catechesis (15 April 2015): L'Osservatore Romano, 16 Openthe 2015, p. 8.
Page 121

121
, To reach fulfillment Their Opinions more
fully and more easily. "
122
157. The common good presupposes respect DELthe human person as such, with rights founded
damental and inalienable ordered its development
Integral. It anche Requires the devices of well-being and
social security and development of the various groups
intermediate, applying the principle of subsidiarity.
Among them stands out especially the family, as
the basic unit of society. Finally, the good coCommon Requires social peace, namely the estabity and safety of a particular order, That
not take place without attention

distributive justice, the violation of Which generates

always violence. The whole society - and in it special
cially the state - has an obligation to defend and
Promote the common good.
158. In the present conditions of the world society
He gives her, where he found many inequities and are
More and more people who are
discarded, deprived of basic human rights,
the principle of the common good Becomes important
ately, as a logical and inevitable conseza, in an appeal for solidarity and an option
preferential option for the poor. This option reHe asked to draw the Consequences of the destination
common goods of the earth, but, as I have tried
to show in the Apostolic Evangelii
122
C
ONC
. and
Cum
.v
at
. ii, Const. past. Gaudium et Spes on
Church in the Modern World, 26.
Page 122

122
gaudium ,
123
demands to covered first
the immense dignity of the poor in the light of the most
deep faith convictions. Just look at the
That reality to understand today this option
It is a fundamental ethical need for effective
realization of the common good.
v. L
to Justice between Generations
159. The notion of common good Involves
future generations. Economic crises
International Showed the crudely
That brings the harmful effects disconoscimento a common destiny, from Which they can not
be not Those Who come after us.
Now we can not talk about sustainable development

without solidarity between generations. When

we think of the situation When you leave the pianeta to future generations, we enter into another
logic, That of the free gift That We receive
and we communicate. If the land is given to us, not
We can only think from a
utilitarian criterion of efficiency and productivity
individual profit. We're not talking about a
attitude optional, but a question
essential of Justice, since the land
we received anche Belongs to coloring
as ro. The Bishops of Portugal
Urged to take on this duty of justice:
"The environment is located in the logic of receiving. You
123
Cf. nn. 186-201: AAS 105 (2013), 1098-1105.
Page 123

123
That loan to each generation and must Receives
transmit to the next generation. "
124
An eintegral ecology has such broad view.
160. What kind of world we want to transmit
tere To Those who come after us, to children who are growing? This question is not
just about the environment in isolation, Because
We can not put the issue in a partial
the. When we ask ourselves about the world
we want to leave Mainly we are referring to its
general orientation, its sense, its values.
If not pulsates in them this basic question,
I do not think That our ecology Concerns
cal Can Achieve important effects. But if
this question is asked with courage, we conduce inexorably other questions very
direct: For what purpose we pass from this world?
Which we have to end like this in life? Why
purpose work and struggle? For this land
It needs us? Therefore, it is no longer enough to say That
we have to worry about future generations.
It Should be Realized That what is at stake
is the dignity of ourselves. We are the first interest

parties to transmit a habitable planet for humanity

That will come after us. It is a tragedy for ourselves,
Because it calls into question the meaning of our
passage on this earth.
124
C
ONFERENCE
and
Episcopal
P
ortoGhese
Letter mealeral Responsabilidade Solidria hair bem comum (15 September 2003),
20.
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124
161. The doomsday predictions now you do not
They can no longer look with contempt and irony. Potremmo leave to future generations too many
ruins, deserts and dirt. The rate of consumption
of waste and environmental changes has exceeded
rato the possibilities of the planet, in such a way That
the current lifestyle, being unsustainable, may
only result in disaster, as in fact is
Already happening periodically in different regions.
The attenuation of the effects of the current imbalance dihangs on what we do now, especially if pension
we are at the responsibility we ascribe Those
who will have to bear the worst Consequences.
162. The difficulty in taking it seriously
challenge is related to a deterioration in the ethical and cultural
eral, Accompanying ecologically. Man
and the woman in the postmodern world are at
permanent risk of becoming deeply
individualists, and many social problems today are
be Considered in conjunction with the selfish pursuit of
immediate gratification, with the crisis of the bonds
family and social, with the difficulty in Recognizing
the other. Many times it is facing a consumer
excessive and short-sighted parents That damages
children, who find it increasingly difficult to purchase
keep a home and start a family.
Moreover, this inability to think seriously

to future generations it is linked to our responcapacity to expand the horizon of our preoccerns and think about how many are excluded
from development. And let imagine the
poor of the future, just remember That the
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125
today's poor, who have a few years to live on
this land and can not continue to aspects
ing. Therefore, "in Additions to fair intergenerational solidarity
generational, it is Necessary to reiterate the urgent need
Moral of Renewed solidarity intragenerational. "
125
125
b
enedetto
XVI, Message for the World Day of
Peace 2010 , 8: AAS 102 (2010), 45.
Page 126
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127
CHAPTER FIVE
Some lines of orientation
and action
163. I tried to look into the sys
current situation of humanity, both in cracks
the planet we inhabit, as the causes
deeply human environmental degradation.
Although this contemplation of reality itself
Already itself show us the need for a change
route and we suggest some actions, let us now
to outline the great paths of dialogue That We
help to escape the spiral of self-destruction
in cui we are sinking.
i. the
The dialogue on
'
environment
in international politics
164. Since the middle of last century, surpassing

many difficulties, he Has Been saying the tendence to conceive the world as the home and the uhumankind as a people inhabiting a common home.
An interdependent world means not Solely
That mind understand the detrimental effects of
lifestyles, production and consumption colpiscono all, but principally to Ensure
That are to proposed solutions from a
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128
global perspective and not only in defense of the interinterests of some countries. The interdependence forces us
think of one world , for a common project . But
the same intelligence used for a huge development
bit technology, can not find effective forms
international management in order to resolve
serious environmental and social problems. To address
underlying problems, Which can not be solved
shares of individual countries, it is indispensable
the global consensus That ports, for example,
planning sustainable agriculture and diversified, to develop renewable forms and little
polluting energy, promoting greater
energy efficiency, to Promote management
most suitable forest and marine resources, such assicurare everyone access to drinking water.
165. We Know That the technology based on
fossil fuels, highly polluting - species
coal, but anche the oil and, to an extent milnore, the gas - must be progressively Replaced
and without delay. Pending a large Developopment of renewable energy, Which Should Already
be started, it is legitimate to opt for evil
less than or resort to temporary solutions. However
on, the international community can not be Gained
Gono adequate agreements about the responsibility of
Those who have to bear the higher costs
the energy transition. In recent Decades
environmental issues have given rise to a
broad public debate, Which increased At
in civil society spaces of considerable effort and
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129
generous dedication. Politics and industry reRhine embankment slowly, far from all'alheight of the global challenges. In this sense we can
Say That while humanity of post-inindustrial will perhaps be remembered as one of the most
irresponsible in history, is to be hoped That
the humanity of the early twenty-first century will be
remembered for having generously assumed the proprie serious responsibility.
166. The ecological movement worldwide has Already
come along way, enriched by the effort
many civil society organizations. Not
it would be possible to mention them all here, nor repertoires
run the story of Their Contributions. But thanks to
so much effort, environmental issues sono stati
Opinions more and more present on the public agenda and are
become a standing invitation to think LONG
-term. Nevertheless, the world summits
environment of recent years have answers
Because I'm the expectations, for lack of decision
sion policy, have not reached agreements Environronmental global really significant and effective.
167. It Should be remembered the Earth Summit celebration
to in 1992 in Rio de Janeiro. at that time it was
He declared that "human beings are at the center
of Concerns for sustainable develble. "
126
Echoing some of the contents of the Di126
Rio Declaration on Environment and Development (June 14,
1992), Principle 1.
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130
declaration of Stockholm (1972), has established, among
the other, the international cooperation for the care
the ecosystem of the whole earth, the obligation of
polluters to take responsibility economically
you, the duty to assess the environmental impact of
each work or project. He has to proposed the goal of
stabilizing greenhouse gas Concentrations nell'atatmosphere for reversing the heating

to global. Has anche prepared an agenda with a

action program and an agreement on diBiological Diversity, said principles
forest. Although the summit was really
innovative and prophetic for His Time, the granted
to have had a low level of implementation perBecause they do not have established appropriate mechanisms
control, periodic verification and penalizing
defaults. The principles continue to reask agile and effective ways of practical realization.
168. Among the positive experiences can be Mentioned
Nare, for example, the Basel Convention on
hazardous waste, with a system to notify the Authorities
It, levels of established and controls, as well as the
Binding convention on international trade
National lists of species of wild fauna and flora
endangered, Which Provides missions
verification of effective implementation. Thanks to the ConVienna Convention for the protection layer
Ozone and its implementation by the Protoneck of Montreal and its Amendments, the problem
but of thinning of this layer It Seems
We have Entered a stage of solution.
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131
169. With regard to care for Biological Diversity
and desertification, progress Has Been very
less significant. With regard to changes
in climate, progress has deplorevolmenyou sketchy. The reduction of greenhouse gases required
de honesty, courage and responsibility, especially
by the most powerful countries and the most polluting. The
United Nations Conference on Development
Sustainable called Rio + 20 (Rio de Janeiro 2012), issued wide as ineffective
Final Declaration. International Negotiations
They may not in advance Significantly
Because the positions of the countries That favor the
Their national interests than the common good
You global. How many will suffer the Consequences
we try to cover up, remember this
lack of awareness and responsibility. While
three was elaborating this encyclical, the di-

beat has taken on a special intensity. Us

believers we can not pray to God for
positive developments of the current discussions, I know
That future generations do not suffer the conseConsequences of imprudent delay.
170. Some of the strategies for the low emissions
They of polluting gases point to the international
tion of environmental costs, with the risk of
imposed on countries with less heavy Commitments or
ments on Emissions Reductions, similar to Those of
Most industrialized countries. The imposition of These
Measures penalizes countries in need of development
bit. In this way we add a new inPage 132

132
Justice under the lining of the care for the Environenvironment. Also in this case, it always rains on
wet. Since the effects of climate change
tical will be felt for a long time, Although
Now it would take strict Measures, some countries
with scarce resources they will need help
adapt to the effects That Already are producing
Their economies and affect. It remains certain That
there are common but differentiated Responsibilities,
simply Because, as they said
Bishops of Bolivia, "That the countries have taken
benefit from a high level of industrialization
it, at the cost of huge emissions of greenhouse gases,
They have greater responsibility to contribute to
solution of the problems have That Caused. "
127
171. The strategy of buying "credits
emission "can give rise to a new form
speculation and would not help to reduce the emission
global sion of polluting gases. This system
It seems to be a quick and easy solution, with
the appearance of a certain commitment to the environment,
But That does not imply a change in radio
tell her rise to the occasion. Indeed, it may diventare a gimmick That Allows them to bear
the super-consumption of some countries and sectors.
172. For poor countries the priority Should ESevenings the eradication of poverty and development

127
C
ONFERENCE
and
Episcopal
b
Oliviana
, Pastoral Letter
Environment and Human Development in Bolivia El Universo, Don de
Dios para la Vida (2012), 86.
Page 133

133
social of Their Inhabitants; at the same time must
Consider the scandalous level of consumption
mo of some privileged sectors of Their population
tion and better combat corruption. Of course,
They must anche develop less polluting forms
energy production, but for this they have
need to rely on help from countries That Are
grown much at the expense of pollution today
the planet. The direct exploitation dell'abbondante solar power Requires That You Establish
mechanisms and subsidies So THAT countries
development can have access to the TRANSFERRING
to technology, to technical assistance and resources
financial, but always paying attention to
concrete conditions, since "it is not always
properly assessed the compatibility of the Amounts
cries with the context For which they project
tati ".
128
The costs would be low When Compared to
risk of climate change. In any case,
It is above all an ethical choice, based on soliDarity of all peoples.
173. Urgent international agreements That reaction
lizzino, given the limited capacity of the instances
Local intervene effectively. The relation
tions between States must safeguard the sovereignty of
each, but anche agreed to Establish routes
to avoid local disasters That would ultimately
damage to. Need regulatory frameworks
Global imposing obligations and Prevents

128
P
ontifiCio
C
OUNCIL
G
USTICE and oF
P
aCe
,
Energy, Justice and Peace, IV, 1, Vatican City (2013), 56.
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134
Scano unacceptable actions, such as the repute Countries
powerful discharge of waste other countries and industries
highly polluting.
174. We also mention the system of governance
oceans. In fact, Although there sono stati several
international and regional conventions, the fragment
mentation and the absence of stringent mechanisms
regulation, control and sanction finiscowith no undermine all efforts. The growing proproblem of marine litter and the protection of
marine areas beyond national frontiers concontinues to Represent a special challenge. By definition
tive, we need to agree on schemes
governance across the full range of so-called goods
global commons.
175. The same logic That makes it difficult
take drastic action to reverse the downward
dence to global warming is One That does not
It Allows you to Achieve the goal of Eradicating
poverty. We need a reaction glory
bale Opinions more responsibly, including face competition
temporarily reducing dell'inquinamenand to the development of the countries and poor regions. The
XXI century, while Maintaining a governance proeras of past eras, witnessing a loss
power of nation-states, especially since the
economic and financial dimension, with characters
transnational, Tends to predominate over policy
ca. In this context, it Becomes essential
development of international institutions stronger and

effectively organized, with designated Authorities

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135
impartially through agreements between the govnational Governments and with the power to sanction.
As Benedict XVI said in line
Already developed by the Church's social doctrine,
"To Manage the global economy; for risaNare economies hit by the crisis, to prevent
deterioration of the present and Subsequent MayKing imbalances; to Achieve an appropriate disarming
Integral, food security and peace; for
Ensure environmental protection and to regolamentare migration, there is urgent need of
a true world political authority , Which Was Already
dashed by my predecessor, [St.] GioXXIII. "
129
In this perspective, diplomacy
acquires a novel, in order to promove international strategies to prevent the
Opinions more serious problems That ultimately affect everyone.
ii. the
The dialogue to new policies
National and Local
176. Not only are there winners and losers among the Paesi, but anche in poor countries, where
you have to identify different Responsibilities. Perthis, environmental issues and the Developnomic development can no longer be in September
only from the differences between the countries, but asked
gift of paying attention to national policies
and local.
129
b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29 June
2009), 67: AAS 101 (2009), 700.
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136
177. Faced with The Possibility of use irreguresponsible human capacities, are functions

mandatory requirement of each state of the plan,

coordinate, supervise and sanction Within the
its territory. Now, how ordinary
na and preserves its becoming in a context
of constant technological innovations? One factor
acting as moderator is the actual law,
laying down the rules for the conduct enable
tite in the light of the common good. The limits Which must
He imposed a healthy society, mature and sovereign are
related to forecasting and precautionary regulations
adequate, monitoring the application of standards,
dealing with corruption, control actions
Operating on the emergence of an undesirable effect
production processes, and appropriate action
in the face of uncertain risks or potential. Requireste growing jurisprudence Aimed at rereduce the polluting effects of entrepreneurial activity
sectoral. But the political and institutional structure does not
It exists only to avoid the bad practices, but
to encourage good practice, to stimulate
That creativity seeks new ways to facilitate
personal and collective Initiatives.
178. The drama of a policy focused on results immediate, sustained by population anche
consumerist, makes it Necessary to produce growth
short term. Responding to electoral interests,
Governments do not dare to easily irritated
the people with Measures That could obstruct
the level of consumption or pose a risk investment
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137
Foreign minds. The short-sighted construction of power frequency
na inserting environmental agenda forward-looking
ing in the public agenda of Governments.
It forgets know that "the time is greater than
space
130
That we are Opinions more and more fruitful When
we care to generate processes, rather
That dominated spaces of power. Greatness
political shows as when, in difficult times, you
It Operates on the basis of great principles and thinking
common good in the long term. Political power

It makes it hard to accept this duty in a

Country project.
179. In some places, they are developing
cooperatives for the exploitation of renewable energies
That newable enable local self-sufficiency
and even the sale of the production in excess
I know. This simple example shows That, while
The existing world order is powerless shows
to assume responsibility, the local instance can
make a difference. It is there That it can nasceKing greater responsibility, a strong sense
Community, to special care and skills to
Opinions more generous creativity, a deep love for
Their land, as well as thinking about what
He leaves for our children and grandchildren. These values have radio
It says very deep in aboriginal populations.
As the right, sometimes it Proves insufficient
Because of corruption, it Requires a decision
en policy under the pressure of the population.
130
Urged. ap. Evangelii gaudium (24 November 2013), 222:
AAS 105 (2013), 1111.
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138
The company, through non-governmental organizations
and intermediate associations, must force the government
ni to develop standards, procedures and controls
Opinions more stringent. If citizens do not control the Potere political - national, regional and Municipalities give
the - even you can contrast the damage
environmental. On the other hand, the municipal laws
Opinions more piles can be effective if there are agreements
between neighboring populations to support the same
environmental policies.
180. You can not think of recipes uniforms, perBecause there are problems and limitations specific to each counif and region. It is true anche That the political realism
It may take Measures and transition technologies,
They provided they are accompanied by the design and
gradual acceptance of binding commitments.
At the same time, However, both nationally and
Local is always plenty to do, such as promoving forms of energy saving. This im-

plica favor of industrial production mode

with maximum energy efficiency and lower UTILITY
LIZZO of raw materials, removing from the market
products ineffective in terms of energy
tico or will more pollutants. We also Mentioned
Nare good transport management or technical
construction and renovation of buildings Which
They will reduce energy consumption and the level of
pollution. On the other hand, political action locoves can oriented the change in consumption, the
development of economy of waste and recycling
Thu, the protection of certain species and the
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139
programming diversified agriculture
with the rotation of crops. You can favorire improving agriculture of poor regions
through investments in rural infrastructure,
organization of local or national market
nal, in irrigation systems, in the development of
sustainable agricultural techniques. You can help
forms of cooperation or organization coCommunity industry That Promote the interests of small
producers and preserve local ecosystems by
depredation. It is very much what you can do!
181. It is essential to the continuity, since
you can not change the policies regarding
ve to climate change and the protection
environment every time a government changes.
The results take a long time and behavior
costs with no immediate effects That can not
be produced over the life of a government.
For this, without the pressure of the population
and institutions, there will always be resistance
to intervene, especially When there are urgent
ze to solve. That a politician takes These
That responsibility with the costs imply, not rethe logic and efficiency-banks "immediatist"
economics and politics today, but if you have the
courage to do so, will again Recognize
That the dignity God has given him as a person and leave to
SCERA, after its passage in this story, to
testimony of generous responsibility. Occor-

King give Opinions more space to a sound policy, capable

to reform the institutions, coordinates and Shops provide them
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140
That good practices can overcome
pressures and vicious inertia. However, we have added
That reaching the best devices end up
succumb When there are the great goals, the
values, to humanistic understanding and rich
meaning, incendio give each company a
orientation noble and generous.
iii. d
IALOGUE and transparency
in decision-making
182. The estimate of the impact environmental mainRequires entrepreneurial Initiatives and projects
political processes transparent and subject to dialogue
logo, while corruption That hides the true
environmental impact of a project in exchange for
Often favors leads to ambiguous agreements That elusive
Gono to the duty to inform and to debate approfondito.
183. A study of environmental impact not
It Should be Following the development of
a productive project or any policy,
plan or program. It must be inserted from the beginning
and it must be drawn up as interdisciplinary
King, transparent and independent of any pressure
economic or political. It is connected with
the analysis of the working conditions and possible
effects on physical and mental health of the people,
on the local economy, safety. The results
Cheap they will be Able to predict
Opinions more realistic in view of the possible scenarios
ble and possibly anticipating the need to
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141
greater investment to solve effects inDesired That can be corrected. It is always
You must gain consensus among the various actors substance
cial, who can bring different perspectives,
solutions and alternatives. But the debate must

hold pride of place the locals,

who wonder about what they want for Themselves
and For Their children, and they may take into conConfederation purposes That transcend the interest
immediate economic. We must abandon the igoddess of "interventions" on the environment, to give rise
to policies designed and debated by all parties
Concerned. Participation Requires That All
They are revealed adequately informed about the different aspects
you and the various risks and opportunities, and not be reduced to
initial decision on a project, but anche Involves
That actions control or monitoring.
There is need for sincerity and truth in discussions
scientific and political, not Merely Considered
That rare what is allowed or not by legislation
tion.
184. When any risks to Appear
That the environment affect the common good prefeels and future, this situation Requires "that the
decisions are based on a comparison of risks and
Foreseen benefits for the possible alternate choice
native "
131
. This is especially true if a project
can cause to an Increase in the exploitation
of natural resources, emissions and dis131
P
ontifiCio
C
OUNCIL
G
USTICE and oF
P
aCe
,
Compendium of the Social Doctrine of the Church, 469.
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142
rie, in the production of waste, or a mutation
chin significant in the landscape, the habitats of
protected species or in a public space. Some
projects, unsupported by a careful analysis,

may profoundly affect the quality of

life of a place for very different issues between
them as, for example, to noise pollution
co not expected, reducing the amplitude displayed
the, the loss of cultural values, the effects of
nuclear energy. The consumer culture,
That gives priority to short-term and the interest first
vato, can foster practices That are too rapid or confeel the concealment of information.
185. In any discussion of an initiative business Should you ask a series
questions, in order to discern if it brings
a true integral development: For what purpose? For
Why? Where? When? In what way? A
Those heading? What are the risks? At what cost?
Who pays and how will? In this examI think there are issues That must be the priority
ty. For example, we know that water is a resorsa poor and essential, it is a right anche
fundamental condition for the exercise of other
human rights. This is unquestionable and beyond all
environmental impact analysis of a region.
186. In the Rio Declaration of 1992
He Argues that "where there are threats of damni serious or irreversible damage, lack of full certezze science can not be a reason
Page 143

143
to delay the adoption of effective measures "
132
that
prevent environmental degradation. This
the precautionary principle Allows protection
the weakest, who have very few resources
to defend and to Themselves Shops provide irrefutable evidence.
If the objective information leads to predict a
serious and irreversible, Although there was
a demonstration unquestionable, any projet Should be stopped or changed. In
This will reverse the burden of proof, given
That These will need to Provided for Demonstrated
istration and decisive objective That the activities Theproposed
It is not going to bring serious damage to the environment

or Those who inhabit it.

187. This does not mean opposing qualsiaThat is technological innovation Allows milimproving the quality of life of a population.
But in any case must remain firm That the redprofitability can not be the only criterion to be taken into
present and That, at the moment in cui they Appear
new elements of judgment since the developments
information, there Should be a new
assessment with the participation of all paryou interested. The result of the discussion will
the decision not to be pursued as a projet, but it could be anche its modification
or the development of alternative proposals.
132
Rio Declaration on Environment and Development (June 14,
1992), Principle 15.
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144
188. There are discussions on issues
the environment in cui it is difficult to reach
consensus. Once again I repeat That
The Church does not claim to define the issues
scientific, nor to replace politics, but invited
to an honest and transparent debate, Because the
special needs or ideologies do not adversely affect the
common good.
iv. P
olicy and Economy in Dialogue
For human Fullness
189. The policy Should not submit Ecoeconomy and This should not submit to detailed
I and the paradigm of efficiency-technocracy.
Today, thinking of the common good, we bisogno know inescapable That politics and the economy
my in box, place Themselves decisively to tighten
habit of life, especially human life. The
rescue at any cost banking, doing
pay the price to the population, without stops
Decision to review and reform the entire system,
reaffirms absolute domination of finance
He has no future and That can only generate new
crisis after a long, expensive and apparent cures.

The financial crisis of 2007-2008 was the occasion

to develop a new economy Opinions more attentive
ethical principles, and for a new regulatory
tion of the financial and speculative
virtual wealth. But there Has Been no reaction
Which led to rethink the criteria That obsolete
continue to rule the world. Production
It is not always rational, and is linked to variations Often
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145
Which economic ble to give the product
That value does not Correspond to Their real value.
This leads many times to overproduction
tion of certain goods, with an environmental impact
not Necessary, That at the same time damages
many regional economies.
133
The financial bubble
It is usually you anche in bubble production. In defined
nal, Which does not deal with decision
the problem of the real economy, Which makes
you can diversify and improve production
tion, Which companies are working properly,
That small and medium-sized enterprises to develop and
create employment, and so on.
190. In this context we must always reremembered that "environmental protection can not
be assured Solely on the basis of the calculation fiFinancial costs and benefits. The environment is one of
Those goods That the market mechanisms are not
incendio defend or Promote adequate
of charge. "
134
Again, It Should avoid
a magical concept of the market, Which Tends
That to think the problems will be resolved only with the
Growth in corporate profits or the individual
dui. It is unrealistic to expect That Those Who are obsessed
the maximization of profits is still in pensare environmental effects That will leave the proximal
133
See C
ONFERENCE

and
Episcopal
m
essiCana
.C
ommission
and
For The Episcopal
P
astoraLe
s
OCIAL
, Jesucristo, vida y esperanza
indgenas y de los campesinos (14 January 2008).
134
P
ontifiCio
C
OUNCIL
G
USTICE and oF
P
aCe
,
Compendium of the Social Doctrine of the Church, 470.
Page 146

146
sime generations? In the scheme of
annuity there is no place to think about the peace of
nature, its degradation times and regenerated
eration, and the complexity of ecosystems That
They can be severely altered dall'intervento human. Moreover, When it comes to biodiversity,
the most of you think as a reserve reThat economic resources could be exploited,
but do not Consider seriously the real value
of things, what they mean to people and
cultures, interests and needs of the poor.
191. When you raise These issues, some
react accusing others of pretending to
irrationally stop the progress and development
little human. But we must convince ourselves That slowing
loosen a given rate of production and

consumption can give rise to another mode of

progress and development. Efforts to use a substance
sustainable use of natural resources are not an expense
useless, but an investment That can offer
other economic benefits in the medium term. If not
we straits of views, we can scopriThat king diversification of production Opinions more
innovative and with less environmental impact, Canon
be very profitable. It is open the road
from to different opportunities, Which do not involve
to stop human creativity and his dream of
progress, but rather to channel this energy
in a new way.
192. For example, a path of development proOpinions more productive creative and better targeted could
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147
correct the disparity between the excessive investment
tion technology for the consumer and what ScarI know to solve the urgent problems of mankind;
could create intelligent forms and profitable
reuse, functional recovery and recycling;
could improve the energy efficiency of
city; and so on. Product diversification
It offers very wide possibilities human intelligence
na to create and innovate, while protecting the EnvironOpinions more environment and create job opportunities. This
It would be capable of creativity to flourish nuotively the nobility of the human being, Because it is
Opinions more dignified use intelligence, boldly
and responsibility, to find forms of development
sustainable and equitable, as part of a conception
it greater quality of life. Conversely, it is
dignified and less creative and more insistent surface
stere in creating forms of pillage of nature
only to offer new possibilities of consumption and
immediate annuity.
193. However, if in some cases the development
little sustainable involve new ways
grow, in other cases, opposite to the growth greedy
That irresponsible and it is produced by many designs, we need to think well to slow down a bit '
up, to put some reasonable limits and anche

to turn back before it is too late. Sappiamo That is unsustainable behavior of cowho consume them and destroy Opinions more and more,
while others fail to live in conTheir conformity to human dignity. For this
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148
the time has come to accept a certain decline
in some parts of the world procuring resources
Because it can grow in a healthy way in other
parties. Benedict XVI said that "it is Necessary
That technologically advanced societies are
prepared to encourage caratterizzata
sobriety, while reducing Their consumption
energy and improving the conditions of His
I use. "
135
194. In order That arise new models of proprogress we need to "change the model
global development "
136
Which implies reflect
tere responsibly "on the direction of the economy
and its goal, to correct its dysfunction
tions and distortions. "
137
It is not enough to reconcile, in
a middle, caring for nature with Ren
fingers financial, or environmental conservation
with progress. On this theme the middle ground
I am only a small delay in the disaster. Simple
ply it comes to redefine progress. One
technological and economic development That does not LaFollowing a better world and a quality of life inintegrally higher, can not be Considered proinput. On the other hand, many times the actual quality
of people's lives decreases - for the deteriorarsi environment, the low quality of the profoodstuffs or depletion of some resources
135
Message for the World Day of Peace 2010, 9: AAS
102 (2010), 46.
136

Ibid.
137
Idid. , 5: p. 43.
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149
- In the context of a growing economy. In
this framework, the discourse of sustainable growth
bile Often Becomes a diversion and a means of
justification absorbing values of the speech
ecologist Within the logic of finance and
technocracy, and social responsibility and Environronmental enterprises is reduced mostly to a
series of marketing and image.
195. The principle of maximization of prothick, Which Tends to isolate from any other conConfederation, is a distortion of eco conceptual
economy: it Increases production, little interest
That OCCURS at the expense of future resources or
environmental health; if the cut of a forest aumint production, no measure in this
That Involves calculating the loss in thermal desertificare
territory, destroy biodiversity or Increasing
pollution. Namely That companies ottenGono profits by calculating and paying a part infima costs. You might Consider ethical only
a behavior in which "the economic costs and
Social from the use of environmental resources
Municipalities are Recognized with transparency
and are fully supported by all its
benefit and not by other peoples or
future generations. "
138
Rationality instrumentation
tea, Which Provides only a static analysis of reality
Depending on the needs of the moment, it is pre138
b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29 June
2009), 50: AAS 101 (2009), 686.
Page 150

150

He feels and when to allocate resources is the market

market, both When It does a State planner.
196. What it is the place of politics? Remember
the principle of subsidiarity, Which gives freedom
for the development of skills present in all the confleeces, but at the same time calls for more responsibility
towards the common good on the part of Those Who Hold Opinions more
power. That it is true today some economic sectors
Opinions more exert power of the states themselves. But you
can justify an economy without politics, That
It would be incapable of Bringing about another logic in
incendio govern the various aspects of the current crisis
the. The logic That leaves no room for a sincere
Concern for the environment is the same in cui
no place to integrated concern
the most fragile, because "in the current model" of sucprocess "and" private law ", does not seem to make sense
So THAT invest Those who are left behind, the
weak or less gifted can make its way into
life. "
139
197. We need a policy That pension
you with a broad view, and to carry forward to
new comprehensive approach, including a dialogue
logo interdisciplinary different aspects of the crisis.
Many times the same policy is responsible for the
own discredit, Because of corruption and
the lack of good public policy. If
does not have the Fulfill its role in a re139
Urged. ap. Evangelii gaudium (24 November 2013), 209:
AAS 105 (2013), 1107.
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151
region, some business groups may Appear
as benefactors and hold the real power, sentendosi allowed not to observe certain rules,
to give rise to various forms of crime
organized, human trafficking, drug trafficking and
violence very difficult to eradicate. If the policy
AC is not capable of breaking a perverse logic,
anche and it is incorporated in speeches inconsistent,
We continue to not address the major problems

humanity. A strategy of real change

demands to rethink the whole process, Because
not just enter ecological considerations ON
perficiali while not questioning the
logic underlying the present culture. A policies
ca healthy Should be Able to take this
It is challenge.
198. The policy and the economy tend to incolparsi each other as regards the
poverty and environmental degradation. But what
It is expected to Recognize Their mistakes and
find forms of interaction-oriented good
common. While some are scrambling just to the utile Economic and others are obsessed only
by Maintaining or Increasing the power, what
There is no war or ambiguous agreements where this
That the two sides is less interested in preserving
the environment and taking care of the weak. Also here
It Applies the principle that "the unit is higher than the conconflict. "
140
140
Ibid., 228: AAS 105 (2013), 1113.
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152
v. L
and religions in the dialogue with the sciences
199. One can not argue That the sciences empyro fully explain life, the intimate
essence of all creatures and the whole of realty. This would mean Overcoming unduly
Their limited methodological boundaries. If you reflect
with this restricted framework, vanishing senbility aesthetics, poetry, and even the ability
of reason to grasp the meaning and purpose of the
things.
141
I wish to recall that "religious texts
classic can offer a meaning intended to
all ages, have a motivating force
Which opens new horizons [...]. It is reasonable
nevole and intelligent relegated darkness only
Because they were born in the context of a belief re-

gious? ".
142
In fact, it is simplistic to think That
ethical principles arise, know Pu
ramente abstract, detached from any context, and the factor
141
Cfr Lett. Enc. Lumen Fidei (29 June 2013), 34: AAS
105 (2013), 577: "The light of faith, as combined with the truth
love, is not alien to the material world, Because love you
He lives forever in body and soul, the light of faith is light incarnate,
That proceeds from the luminous life of Jesus. It illuminates the anche
material, confident in his order, knows That in it there is a
path of harmony and understanding wider. The
Thus Receives gaze of science to benefit by faith: this
invites the scientist to remain open to reality, in all its
inexhaustible wealth. Faith awakens a critical sense, as
Prevents he is looking to be satisfied in its formulas and
it helps to understand That nature is getting bigger. Inviting
to wonder at the mystery of creation, faith broadens
horizons of reason illuminated to more of the world That
It opens to the studies of science. "
142
Urged. ap. Evangelii gaudium (24 November 2013), 256:
AAS 105 (2013), 1123.
Page 153

153
That to appear with religious language does not
deprives them of no value in the public debate. The
That reason is ethical principles incendio perceive
King can always reappear under different clothes
and it is Expressed in different languages, Also
Religious.
200. On the other hand, any technical solution
That science will make claim to impowerful to solve the serious problems of the world if
humanity loses its course, if you forget the
Major Reasons That Make possible the viveKing together, sacrifice, goodness. In any case, it is Necessary
race to appeal to believers to be co
erent With Their faith and do not contradict
by Their actions, we must insist That You
open again to the grace of God and draw on
Their deep convictions from sull'amo-

King, justice and peace. If a bad comunderstanding of our principles led us sometimes
to justify the abuse of nature or domain dispotico of the human being created on, or wars,
injustice and violence, as believers possiamo Recognize That in this way we sono stati infaithful to the treasure of wisdom That We Should Have
guard. Many times the levels of different cultural
ages have conditioned this awareness
of its assets ethical and spiritual, but is
namely the return to Their Respective sources
Which Allows religions reserved respond better to
current needs.
Page 154

201. Most of the Inhabitants of the plan

neta Themselves believers, and This should
push religions to enter into a dialogue between
Their oriented care of nature, to difeHe knows the poor, to build a network of rerespect and fraternity. It is an essential anche
dialogue between the sciences Themselves, since each is
usual closing Within the limits of His Own language,
and specialization Tends to become insulation
and to absolutism of Their knowledge. This
impossible to deal with the revealed adequately proenvironmental problems. Equally it is Necessary
sary an open and respectful dialogue between the different
environmental movements, including no shortage
ideological struggles. The severity of the ecological crisis
It Requires us all to think about the common good and
move forward on the path of dialogue Which Requires
patience, asceticism and generosity, always remembering
that "the reality is superior to the idea."
143
143
Ibid. , 231: p. 1114.
154
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155
CHAPTER SIX
education
and ecological spirituality

202. Many things need to reorient Their

route, but first of all it is humanity That has bisoKingdom of change. We are not aware of it a truly
it common, a mutual Belonging and to
future shared by all. This consapevolezza base would allow the development of new
beliefs, new attitudes and lifestyles.
Thus it Emerges a great challenge cultural, spiritual
and education Which will involve long processes of regeneration.
i. P
untare on another style of life
203. Since the market Tends to believe
King to compulsive consumerist mechanism for
placing its products, people end up with
It is overwhelmed by the vortex of purchases and
unnecessary expenses. The obsessive consumerism is the reSubjective flexed techno-economic paradigm
co. What happens Already signaled Romano Guard
zens: the human being "accepts ordinary objects
and the usual forms of life as well as have
Imposed by rational plans and the normal machines
malizzate and, overall, it does so with the impression
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156
It That this is reasonable and fair. "
144
This paradigm makes everyone believe That they are free
until they retain a claim freedom of consumption
sea, when in fact Those with the
freedom Are Those That Are Part of the minority
ance who hold economic power and financial
rio. In this confusion, postmodern humanity
He has not found a new self-understanding
That same can orient it, and this lack
identity is lived with anxiety. We have too many
means for poor and stunted purposes.
204. The current situation of the world 'causes
a sense of instability and insecurity, Which in
Once it favors forms of collective selfishness. "
145
When people become self-referential and
isolated Themselves in Their consciousness, they Increase the pro-

ages greed. The blackberries person's heart is empty,

most in need of items to buy, possess
and it consumes. In this context it does not seem possible
bile someone accept That reality poses
a limit. In this perspective there is nemless a true common good. If this is the type of
That subject Tends to predominate in a society,
the rules will be respected only to the extent
does not conflict with Their Own needs. Perwhat we do not think only to the Possibility of terrible
climatic phenomena or major natural disasters, but
144
Das Ende der Neuzeit , 19659 Wrzburg, 66-67 (ed. it.
The end of the modern era, Brescia 1987, 61).
145
G
iovanni
P
AUL
II, Message for the World Day
Peace 1990, 1: AAS 82 (1990), 147.
Page 157

157
Also disasters derived from social crises, Because
the obsession with lifestyle consumer, above
cially When only few can support it,
It will only cause violence and destruction
mutual.
205. Yet, all is not lost, Because the
Humans are incendio degrade until all'estremo, may even surpass, return to scegliere good and regenerate, beyond any conditions
That operation is Their psychological and social
Imposed. They are incendio look at with Themselves
honesty, to bring out His disgust and
new paths to true freedom.
There are systems That nullify completely
mind open to goodness, truth and beauty,
nor the ability to react, That God continues to incoraggiare from the bottom of our hearts. Every
person of this world ask you not size
TiCare this dignity That no one has the right to
remove them.

206. A change in lifestyle potrebwell as to exert a healthy pressure on cothey who hold political power, economic
and social. This is what happens when the movements
consumers are incendio make it stop
Thus buy certain products and become effective
to change the behavior of firms,
forcing them to Consider the environmental impact and
production patterns. It is a fact That When The
social habits affect corporate profits,
These are seen to produce thrusts in another
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158
way. This reminds us of the social responsibility
consumer. "Buying is always an act
moral as well as economic. "
146
So today
"The theme of environmental degradation Involved
the behavior of each of us. "
147
207. The Earth Charter was calling us all to
leave behind a stage of self-destruction and
to begin again, but we have not yet
It developed a universal consciousness That makes
possible. For this I give proposed again
That precious challenge: "As never before
in history, common destiny beckons us to seek
a new beginning [...]. May our age be
remembered for the awakening of a new reverence
for life, the firm resolve to Achieve
sustainability, the quickening of the struggle for
justice and peace, and the joyful celebration
of life.
148
208. You can always develop a new
ability to go out of self to the other. Without
it does not recognize the other creatures in
Their intrinsic value, does not care to take care
something for the benefit of others, lack the capaity to Set limits to avoid suffering or
degradation of our surroundings. The attitude
146

b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29 June
2009), 66: AAS 101 (2009), 699.
147
the
d
., Message for the World Day of Peace 2010, 11:
AAS 102 (2010), 48.
148
Earth Charter, The Hague (29 June 2000).
Page 159

159
fundamental to self-transcend, breaking
the isolated consciousness and the self, is the radio
He says That makes it possible to care for each other and
the environment, and brings forth the moral reaction
to Consider the Impact Caused by each shareware
from any and every personal decision outside of
itself. When we are incendio overcome the identification
ism, it can actually produce in style
alternative life and it Becomes possible to change
chin relevant in society.
ii. and
duCare aLL
'
alliance
between L
'
humanity and L
'
environment
209. Awareness of the seriousness of the crisis Cultural
ral and ecological needs to translate into new habits.
Many Know That the current progress and the simple
accumulation of objects or pleasures are not enough for
giving meaning and joy to the human heart, but not
They feel incendio give up as the market
It offers them. In countries Which Should produces
major changes in consumption habits, the
Young people have a new ecological sensitivity and
a generous spirit, and some of them are fighting in
admirably for environmental protection, but

They grew up in a context of high consumption

mo and well-being That makes it difficult to maturation
tion of other habits. For this we are
in front of an educational challenge.
210. Environmental education Has Been alarm
gando its objectives. If at first it was very central
entry on scientific information and on taking
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160
conscience and prevention of environmental risks,
now it Tends to include a critique of the "myths" of the
modernity based on instrumental reason (indiindividualism, indefinite progress, competition,
consumerism, unregulated market), and anche to retrieve the different levels of ecological balance:
with the inner self, to solidarity with
the other, the natural one with all living beings,
spiritually with God. The environmental education
This should prepare us to make That leap towards
Mystery, from Which ecological ethics draws its senI know deeper. On the other hand there are educators
incendio reset the routes of pedagogical
ecological ethics, So THAT actually help
mind to grow in solidarity, responsibility
bility and treatment based on compassion.
211. However, this education, call
create an "ecological citizenship", sometimes Li
mita to inform and fails to mature DELhabits. The existence of laws and regulations is not
sufficient in the long term to limit the bad
behaviors, Even When there is a valid
control. That I know the legal standard production
ca significant and lasting effects it is Necessary That the
Most members of the firm have
Reasons accepted from adequate, and react through a personal transformation.
Only starting from cultivating solid virtues is
You can self-giving in commitment to ecological. If a person, Although Their coneconomic conditions enabling it to consume
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161

and spend blackberries, usually you it covers a bit '

instead of turning on the heating, this presupposes
who I have Gained beliefs and ways of feeling
favorable to the care of the environment. It is very nobile take on the task of taking care of creation
with small daily actions, and it is wonderful
That education is incendio motivated them to
to shape a way of life. The education
environmental responsibility can encourage different
That behaviors have a direct and
important in caring for the environment, such as avoided
King the use of plastic or paper material, reduce the
consumption of water, separating the waste, cooking
only what you can eat reasonably,
treat with care the other living beings, use
public transport or share a same
vehicle between several people, plant trees, switch off
King unnecessary lights, and so on. All this is part of
creativity generous and dignified, showing
the best of the human being. Reuse someHe knows instead of discarding quickly, starting
from deep motivations, it can be an act of
I love that Expresses our dignity.
212. One Should not think That These Efforts
They will not change the world. These actions dissemiThat gift a good society always Produces
fruits beyond what we can see, perwhat causes Within this land is good That
It Tends to spread, sometimes invisibilmenyou. Moreover, the exercise of These behaviors
gives us a sense of our dignity, we conPage 162

162
duce to greater existential depth, there
It Allows you to experience what it's worth having
for this world.
213. The educational aspects are various: the school,
the family, the media, the Cathochesi, and others. A good school education
childhood and adolescence puts seeds
They may produce effects Throughout life. But
I wish to emphasize the central Importance of
family, because "it is the place where the gift of life

God can be properly welcomed and protected

against the many attacks to Which it is exposed, and can
develop secondo with what constitutes authentic
human growth. Against the so-called culture of
death, the family is the heart of culture
of life.
149
In the family they grow first
me habits of love and care for life, as
for example, the proper use of things, the order
and cleanliness, respect for the local ecosystem and
the protection of all creatures. The family is the
place of integral formation, where dispiegano different aspects, intimately related to each
them, of personal maturity. In the family
you learn to ask permission without arrogance,
to say "thank you" as an expression of heartfelt apappreciation for the things we receive, a dominant
Nare aggression or greed, and apologize
When we do something wrong. These little
coli sincere gestures of kindness help build
149
G
iovanni
P
AUL
ii, Lett. enc. Centesimus Annus (May 1
Thu 1991), 39: AAS 83 (1991), 842.
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163
a culture of life and respect for shared
what surrounds us.
214. At the policy and the various associations including
pete an effort to form Consciences.
Compete to the Church. All communities
Christians have an important role to Fulfill
in this education. I also hope That in our
seminaries and religious houses of formation
educates to a responsible austerity, the congrateful contemplation of the world, to care
the fragility of the poor and the environment. Because
big is at stake, as required
institutions with power to sanction AT-

heels environment, just as we need

to control us and to educate each other.
215. In this context, "should not be overlooked
[...] The relationship That exists between adequate educational
tion aesthetic and Maintaining an environment
healthy. "
150
Pay attention to the beauty and amarit helps us to get out of the utilitarian pragmatism.
When you do not learn to stop and admire and
appreciate the beauty, it is not strange That everything
Becomes the object of use and abuse without scrupoles. At the same time, if you want to Achieve
profound changes, we must take into present
That the thought patterns you actually affect
behavior. The education will be ineffective
Efforts will be fruitless and his Unless they are worried
150
the
d
., Message for the World Day of Peace 1990, 14:
AAS 82 (1990), 155.
Page 164

164
anche to spread about a new model
the human being, life, society and the retion with nature. Otherwise it will continue to
go on the consumer model Transmitted
the media and through efficient
tive market mechanisms.
iii. L
in ecological conversion
216. The great wealth of Christian spirituality
tian, generated by twenty centuries of experience
personal and communal, is a magnificence
co contribution to make to the effort to renew
humanity. I wish to propose to some Christians
lines of ecological spirituality That arise from
convictions of our faith, Because what the
Gospel teaches us has on our Consequences
way of thinking, feeling and living. Not Yes
so much to talk about ideas, especially as
motivations stemming from spirituality

in order to feed a passion for the care of the

world. In fact you will not engage in
great things only with the doctrines, without
a mystic who inspire us, without "some movenThat gives you inner impulse, motivates, and Encourages
It gives meaning to personal and community action. "
151
We Must Recognize That We do not always critical
tians we have collected and made to yield the riches
ze That God has given to the Church, where the spirituality
It is not separate from your body, or from nature
151
Urged. ap. Evangelii gaudium (24 November 2013), 261:
AAS 105 (2013), 1124.
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165
or the reality of this world, but rather lives
with them and in them, in communion with everything
around us.
217. If "the external deserts are Multiplied in
world, Because the internal deserts have diventayou so large "
152
the ecological crisis is a call
a profound inner conversion. However
we must anche Recognize That some Christians
committed and devoted to prayer, with the pretext
of realism and pragmatism, make Often
mockery of environmental Concerns. Other
are passive, they do not decide to change the proprie habits and become incoherent. They lack
Therefore an ecological conversion , Which Involves the
let out all the Consequences dell'inconthe encounter with Jesus in relations with the world around them
surrounds. Live the vocation of being guardians
God's work is an essential part of un'esistenza virtuous, is not something optional
and even in secondary dell'esperienza Christian.
218. We recall the model of St. Francis
of Assisi, to propose a healthy relationship with
created as a dimension of conversion
the whole person. This anche Requires

Recognize Their mistakes, sins, faults or negligent

ments, and repent of heart, change from within.
The Bishops of Australia sono stati incendio Safety
152
b
enedetto
XVI, Homily for the solemn inauguration of the ministry
Petrine (24 April 2005): AAS 97 (2005), 710.
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166
the conversion in terms of reconciliation with
creation: "To Achieve this reconciliation
we must examine our lives and Recognize
how we offend God's creation with
our actions and our failure to act.
We have to have the experience of a conversion,
a change of heart. "
153
219. However, it is not enough That everyone is better
to resolve a situation as complex as
one facing the world today. The individual indicato
viduals can perderela ela freedom of capacity constraints
waxes logic of instrumental reason and finisconot to succumb to consumerism without ethics
and meaningless social and environmental. Issues
social answer with community networks, not with
the mere sum of individual goods, "The needs
this work will be so immense That can
bility of individual Initiatives and cooperation
individual, individualistic formats, not SA
They will be incendio reserved respond. You will be required
union of forces and units of Contributions. "
154
The
That ecological conversion is required to create a
dynamism of lasting change is to anche
communal conversion.
220. This conversion Involves various active
That tudes are combined to activate a cure
153
C
ONFERENCE of
v

esCovi
C
attoLiCi Dell
'To
ustralia
,
A New Earth. The Environmental Challenge (2002).
154
r
Omano
G
uardini
, Das Ende der Neuzeit, 72 (trad. it.:
The end of the modern age, 66).
Page 167

167
generous and full of tenderness. In the first place
Involves gratitude and gratuity, ie to reknowledge of the world as a gift received
the love of the Father, Which causes as conquently provisions free of renunciation and gestures
generous even if no one sees them or Recognize them:
"Do not let your left hand what makes your destra [...] and your Father who sees in secret will
reward you "( Mt 6.3 to 4). It encompasses the love- anche
vole awareness of not being separated from
other creatures, but to train with other beings
universe sweeping universal communion
the. For the believer, the world is contemplated from
outside but from within, Recognizing the links
Which with the Father has united with all beings.
Furthermore, Increasing the capacity characteristics Which
God has given each believer, conversion
Ecological leads him to develop His creativity
and his enthusiasm, in order to solve the dramas
in the world, he is offering himself to God "as sacrifice disvente, holy and acceptable "( Rom 12,1). Does not interpret
its superiority as a reason to glory perpersonnel or irresponsible domain, but as a
different capacity Which in turn imposes a
That serious responsibility comes from His faith.
221. Several convictions of our faith, deoped at the beginning of this encyclical, help

enrich the sense of this conversion, such as the

That All awareness creation Reflects someGod knows and has a message to send, or
That certainty Christ has taken on itself this world
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168
do material and now, risen, abides Deep Within
every being, surrounding it with His affection and
penetrating him with His light. As well as the recnoscere That God created the world by inscribing
in it an order and a dynamism That being
human has no right to ignore. When LEG
Giamo That Jesus in the Gospel speaks of the birds
and he says that "not one of them is forgotten
before God "( Lk 12,6), we will be ill-incendio
treat them and hurt them? I invite all Christians
ni to explain this dimension of Their
conversion, Allowing the strength and the light
the grace received anche extend to the report
tion with other creatures and with the world around them
surrounds, and raise the sublime brotherhood
That all creation St. Francis of Assisi lived in
manner so bright.
iv. G
ioia and peace
222. Christian spirituality offers a way
Alternative understand the quality of life, and incourages a prophetic and contemplative lifestyle
vo, without being deeply rejoice incendio
obsessed with consumption. It is important accoglieking an ancient teaching, present in different
religious traditions, and even in the Bible. It deals with
the belief that "less is more". In fact the
steady accumulation of ability to consume distrae Prevents the heart and to appreciate everything
and every moment. On the contrary, being present
peacefully before every reality, as
small it may be, it opens up many more possibilities
Page 169

169
understanding and personal fulfillment. The
Christian spirituality Proposes an Increase in

sobriety and the ability to enjoy with little. It's a

return to simplicity That Allows us to stop
to enjoy the little things, to thank the can
bility That life offers no attack us what
nor we grieve for what we do not possewe give. This requires avoiding the dynamics of
domain and the mere accumulation of pleasures.
223. The sobriety, lived freely and consecrated
ness, it is liberating. It is not less life, is not
low intensity, but quite the opposite. Indeed quelThat taste them 'more and live better each model
chin Are Those who stop to peck here
and there, always they are seeking what they have not, and
experience what it means to appreciate each
person and every thing, they learn to familiarization
King with reality simpler and they know how to enjoy.
In this way they can reduce the needs insatisfied and reduces fatigue and anche
both. You may need very little and live,
When one is especially incendio make room for
other pleasures and satisfaction is in meetings
fraternal, service, to build on Their Own
gifts, music and art, in contact with
nature, in prayer. Requires Happiness
being incendio limit some need That stun us,
Thus remaining available for the multiple possible
bility That life offers.
224. The sobriety and humility have not enjoyed
in the last century of a positive consideration.
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170
But When It weakens so generalized
Zato the exercise of any virtue in personal life
nal and social, what ends up provoking multiple
imbalances, Also environmental. For this is not enough
most speak only the integrity of ecosystems.
We must have the courage to speak integrity
of human life, the need to Promote
and combines all the great values. The disappearance
humility, in a human being overly
impressed by the ability to dominate
without limit, can only end up harming
society and the environment. It is not easy to mature

this healthy humility and become a happy sobriety if

tiamo self, if we exclude from our lives
God and our ego takes care of the place, if we believe
it is our subjectivity to what determinates
That is good and what is bad.
225. On the other hand, no person can matured
rare in a happy sobriety if not at peace with
herself. And part of proper understanding
spirituality is to broaden our
understanding of peace, Which is to Opinions more dell'aswithout war. Inner peace is people
closely linked to the care of ecology and the good co
Common Because, authentically lived, reflected
in a balanced lifestyle coupled with a capacity
amazement That leads to the depths of life.
Nature is full of words of love, but as
we can hear them in the midst of the constant noise,
distraction permanent and anxious, or cultural
of appearing to? Many people experience a
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171
basic imbalance pushes them to do things
full speed to be employed, in a fretta constant Which in turn leads to overwhelm
all they have around them. This affects
in cui the way it treats the environment. An ecology
Requires Integral to spend some 'time to
recover the serene harmony with creation, to reflex on our lifestyle and our ideals,
covered the Creator, who lives among us and in
what surrounds us, and Whose presence "should not
It is built, but discovered and revealed. "
155
226. We are talking about an attitude of
heart, living everything with serene attention, That
He knows how to remain fully present in front of somecuno without stopping to think about what comes next,
Which Shall give each moment as a gift
divine to live fully. Jesus taught us
this attitude When They invited us to Guardia
give the lilies of the field and the birds of the sky, or When
He does, in the presence of a man in search, "she stared at him
eyes on him "and" loved him "( Mk 10:21). He yes

who could be fully present in front of

every human being and in front of every creature, and
I know we Showed us a way to overcome anxiety
That makes us sick superficial, aggressive and consumisti rampant.
227. An expression of this attitude
stop and thank God before and after meals.
155
Urged. ap. Evangelii gaudium (24 November 2013), 71:
AAS 105 (2013), 1050.
Page 172

172
I propose to believers That this resume
precious habit and live with depth.
This time of blessing, Although very
short, reminds us of our dependence on God
Life, Strengthens our sense of gratitude for
the gifts of creation, is grateful to Those
who through Their Work Shops provide These goods, and
It Strengthens Solidarity with Those most in need.
v. to
Opinions Opinions more civic and political
228. Caring for nature is part of a style of
Life That Involves the ability to live together and co
communion. Jesus Reminded us That we have God
as the Father of us and That makes us
brothers. Brotherly love can only be free of
to, can never be a compensation for what
Produces another nor an advance as spereactivation That Face. For this you can love
enemies. This same gratuity us to love
and accept the wind, the sun or the clouds, Although not
Themselves submit to our control. For this
we can speak of a universal brotherhood .
229. It must be That we hear again
need each other, we have a reresponsibility towards others and towards the world, Which
it pays to be good and honest. Already too
long we were in the moral degradation, prendendoci game ethics, goodness, faith,
honesty, and it's time to Recognize
scere this cheerful superficiality there is serta little. Such destruction of all foundation

Page 173

173
of society ends up against us off
the other to defend Their interests, causes
emergence of new forms of violence and cruelty and
It Prevents the development of a true culture of
care of the environment.
230. The example of Saint Therese of Lisieux teaches us
life to the practice of the little way of love, not
Catch a kind word, a
smile, any small gesture you sow peace
and friendship. An integral ecology is made anche
simple everyday actions in cui the break
logic of violence, exploitation, conversion, use of
goismo. Conversely, the world consumption Examined
Both hoped is the world's mistreatment
tion of life in all its forms.
231. Love, full of little gestures of care reciproca, it is anche civil and political, and manifests itself in
That all actions seek to build a world
do better. The love for society and commitment
for the common good, is an eminent form of
charity, Which Concerns not only the relations between the
individuals, but anche "macro-relations, ratio
you social, economic, political. "
156
This is why
Church has to proposed to the world the ideal of a "therecowardice of love. "
157
Love is the key to social
genuine development: "To make the firm Opinions more
156
b
enedetto
Xvi, Lett. Enc. Caritas in veritate (29 June
2009), 2: AAS 101 (2009), 642.
157
P
AUL
There, Message for the World Day of Peace
1977 : AAS 68 (1976), 709.

Page 174

174
human, blackberries worthy of the person, it must be revalued
ing love in social life - wide, political,
economic, cultural - making it the norm coseparate and supreme of action. "
158
In this framework,
together with The Importance of the little things on a daily
ni, social love urges us to think big
effective strategies to halt the degradation
environment and encourage a culture of care That
soak the whole society. When someone recnosce calling of God to act together
These with others in social dynamics, must reThat remembered this is part of His spirituality, Which
It is the exercise of charity, and Thus mature
It is sanctified.
232. Not all are called to work in maNiera directly in politics but in society
It flourishes an innumerable variety of associations
tions Involved in favor of the common good,
defending the natural and urban environment. For
example, are Concerned about a public place
(A building, a fountain, a monument abandoned
He donated a landscape, a square), for proteggeKing, rehabilitate, improve or embellish something That is
of all. Around them develop or are recovered
rano ties and is a new social fabric locoves. So a community free from indifference
consumerist. This means cultivating anche
a common identity, a history That is preserved and
It is Transmitted. In this way we take care of
158
P
ontifiCio
C
OUNCIL
G
USTICE and oF
P
aCe
, Compendium of the Social Doctrine of the Church, 582.

Page 175

175
world and the quality of life of the poorest,
with a sense of solidarity That is at the same temlittle awareness of living in a common house
That God has entrusted to us. These Community actions,
When They express a love that gives itself, possono turn into intense spiritual experiences.
vi. the
sacramental signs and rest celebratory
233. The universe grows in God, fills chelo
everything. I know there is a mystery to be contemplated in a
leaf, in a path, in the dew, in the face of a
poor.
159
The ideal is not just spending dall'esterioriinteriority ty to discover God's action nell'asoul, but anche get to meet him in all
things, as taught by St. Bonaventure: "The concontemplation is all the greater as the Opinions more
she feels an effect of divine grace or the Opinions more
God is Able to Recognize in other creatures. "
160
234. St. John of the Cross taught That
all that is good in things and experi159
A spiritual master, Ali Al-Khawas, from
His experience, stressed the need to not separate too
the creatures of the world experience of God Within. Diceva: "No need to criticize a priori Those seeking ecstasy
in music or poetry. There is a secret in each of the thin
movements and sounds of this world. Initiates arrive
to capture what they say the wind blowing, the trees That
flex, flowing water, the flies buzzing, doors
creak, the birds singing, the sound of the strings and flute,
the sigh of the sick, the cry of the afflicted ... "(and
goes
D
and
v
itray
m
eyerovitCh

[Ed.], Anthologie du soufisme , Paris 1978, 200; trad.

en.: The mystics of Islam, Parma 1991, 199).
160
In II Sent., 23, 2, 3.
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176
ences of the world "is eminently in
God in an infinite or, better to say, he is
each of These sizes you preach. "
161
It Is not Because things are limited in the world
truly divine, but Because the mystical experiThat ta the intimate bond exists between God and all beings,
and so "he feels That God is for him all things."
162
If you admire the grandeur of a mountain, not
He can separate this from God, and feels That
such admiration inner lives he has described
positarsi in the Lord: "The mountains of
tops are high, imposing, beautiful, pretty, FIO
rite and odorous. As Those mountains is the Amato me. The secluded valleys are quiet, pleasant,
cool, shady, full of sweet water. For
Their variety of trees and the sweet singing
birds and recreate revel greatly sense
and in Their solitude and silence Their offer
refreshment and rest: this valley is my Beloved
for me.
163
235. The Sacraments are a privileged way in
where nature is taken up by God and Transformed
mediation in the supernatural life. AttraverI know the cult we are invited to embrace the world
on a different level. The water, oil, fire and
colors are taken with All Their strength symbolic
bolic and is incorporated in praise. The hand
161
Cntico Espiritual, XIV, 5.
162
Ibid.
163
Ibid. , XIV, 6-7.

Page 177

177
blessed is the instrument of God's love and reflection
the closeness of Christ who came to acpagnarci the path of life. The water is That
poured on the body of the child being baptized
Zato is a sign of new life. Not flee from
world nor we deny the nature When vogliamo meet with God. This can be perpire especially in the spirituality of the East
Christian: "The beauty, Which in the East is one of the
Which names with most frequently express soles
press the divine harmony and the model of humanity
transfigured, Appears everywhere: in the shape of
Temple, in the sounds, colors, lights and profumes. "
164
For the Christian experience, all creation
ture of the material universe find Their true
sense in the Incarnate Word, Because the Son of God
He has incorporated in his person the unito material, where he Introduced in germ
final transformation: "Christianity is not
reject matter, corporeality; on the contrary, the VAlorizza fully in the liturgical act, in cui the
human body shows its intimate nature of
temple of the Spirit and comes to join the Lord
Jesus, He did for the salvation of the body
world. "
165
236. In the Eucharist, creation finds its May
giore elevation. Grace, Which Tends to manifest
164
G
iovanni
P
AUL
ii, Lett. ap. Orientale Lumen (May 2
1995), 11: AAS 87 (1995), 757.
165
Ibid.
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178

Starsi Significantly, reaching un'espressioit wonderful When God Became Man himself,
He gets to be eaten by the creatures. The SiLord, at the height of the mystery of the Incarnation,
He wanted to reach through our intimacy in
fragment of matter. Not from above but from tooth
tro, so in our own world could
meet Him. In the Eucharist it is Already Realized
fullness, and it is the vital center of the universe,
heart overflowing with love and life inexhaustible.
He joined the incarnate Son, this nell'EucariIt is, Throughout the cosmos gives thanks to God. Indeed
the Eucharist is in itself an act of cosmic love:
"Yes, cosmic! Because even When it is Celebrated
brata on the humble altar of a church bell
gna, the Eucharist is always in some senI know, on the altar of the world . "
166
The Eucharist unites
heaven and earth, embraces and penetrates all creation.
The world, That come from the hands of God, returns
Him in joyful and full adoration: the European Bread
caristico 'creation is reaching out to the divinized
tion, toward the holy wedding feast, toward unification
it with the Creator himself. "
167
Therefore, the Eucharist is
even light source and motivation for our
Concerns environmental, and gives direction to ESevening custodians of all creation.
166
the
d
., Enc. Lett. Ecclesia de Eucharistia (17 April 2003), 8:
AAS 95 (2003), 438.
167
b
enedetto
XVI, Homily at the Mass of Corpus Christi
(15 June 2006): AAS 98 (2006), 513.
Page 179

179
237. On Sunday, the participation all'Eucari-

is of special importance. This day,

as well as the Jewish Sabbath, Which offers day
the restoration of the relations of the human being
with God, with Themselves, with others and with the world
do. Sunday is the day of the Resurrection,
the "first day" of the new creation, Whose
first fruit is the humanity of the Lord resurrected, warranty
the final transfiguration of all created reality.
In Additions, this day Announced "eternal rest
man in God. "
168
Thus, spirituality
Christian Integrates the value of rest and celebration.
The human being Tends to reduce the rest contemplative scope of the useless and sterile,
That forgetting it takes off the Work That
It fulfills the most important thing: its significant
to. We are called to include in our work
size accommodation and free, Which is different
by a simple inactivity. It is another maNiera act That is part of our essence.
In this way human action is not preserved
only by an empty activism, but by anche sfreborn greed and isolation of consciousness
leading to chase the exclusive personal benefit
nal. The law required it to the weekly rest
abstain from work on the seventh day, "Because
You can enjoy quiet your ox and your donkey
can breathe the son of thy handmaid and the photorestiero "( Ex 23:12). The rest is an extension
of the eye That Allows you to return to Recognized
168
Catechism of the Catholic Church, 2175.
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180
nise the rights of others. So, the day of rest,
Whose center is the Eucharist, spreads its light
the whole week and Encourages us to do our
the care of nature and the poor.
vii. L
to
T
rinita and the relationship between the Creatures

238. The Father is the ultimate source of all, foundation

chin loving and communicative of what exists.
The Son, Which Reflects it, and by means of Which
all things were created, joined this land When
He took shape in the womb of Mary. The Spirit, bound
the infinite love, is intimately present in the
animating the heart of the universe and Instilling new
paths. The world was created by the three Persone as the only divine principle, but each
of them realize this common work according to Functional
personal identity. Therefore, "when
We contemplated with admiration in the universe
its grandeur and beauty, we must praise all
the Trinity. "
169
239. For Christians believe in one God That
is Trinitarian communion leads us to believe That All
Within reality itself contains an imprint properly
Trinitarian. St. Bonaventure came to say
That man, before sin, could
find out how each creature "That testifies God
It is triune. " The reflection of the Trinity could recnoscere in nature "or When That book was
169
G
iovanni
P
AUL
ii, Catechesis (August 2, 2000), 4: inserted
gnamenti 23/2 (2000), 112.
Page 181

181
obscure for the man, nor the human eye had
fouled. "
170
The Franciscan saint teaches us
That every creature carries a structure properly
Trinitarian , so real That it could be spontaneous
ously contemplated if the look of being
Human is not limited, dark and fragile. In
so this shows us the challenge of trying to LawKing reality in a Trinitarian key.
240. The divine persons are relations subsidence

hardship, and the world, according to Functional model created the division
no, it is a web of relationships. Creatures tend
to God, and in turn it Belongs to every esseliving king tend toward something else, I know
That such Within the universe we can meet
countless ongoing relationship That is intertwined
no secret
171
. This not only invites us to
That admire the many links exist between the
creatures, anche but it leads us to discover a key
of our own creation. In fact, the perthe human person Opinions more he grows, matures and sanctifying
cunt as Enters into a relationship, When It Comes Out
by itself to live in communion with God,
with others and with all creatures. So assume
That life in a Trinitarian dynamism
God has imprinted in her ever since its creation.
Everything is connected, and this invites us to mature
a spirituality of global solidarity That spurting onto
ga from the mystery of the Trinity.
170
Quaest. disp. de Myst. Trinitatis , 1, 2, concl.
171
See t
ommaso d
'To
Not Here
, Summa Theologiae I, q. 11, art.
3; q. 21, art. 1 to 3; q. 47, art. 3.
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182
viii. L
Queen of all Created
241. Mary, the mother who took care of Jesus,
now he takes care with love and pain breast
of this wounded world. As she wept with
heart pierced Jesus' death, now has compassion
sion of the suffering of the poor and crucified
creatures of this world by the endless power
human. She lives with Jesus completely transdisfigured, and all creatures sing His bellezza. She is the woman "clothed with the sun, with the moon under

feet and a crown of twelve stars on her head "

( Ap 12,1). High to the sky, it is Mother and Queen of
all creation. In His glorified body, together
to the risen Christ, the creation has Reached
to all the fullness of its beauty. You are not
only preserved in her heart all the days of Jesus,
that "guarded" with care (cf. Lk 2,19.51), but now
anche en Understands the meaning of all things. Therefore
We ask you to help us look at this
in the world through more wise.
242. Together with her, in the Holy Family of Nations
Zaret, stands the figure of St Joseph. He had
care and defended Mary and Jesus with His work and
His generous presence, and delivered them from violence
the unjust taking them to Egypt. In the Gospel
It looks like a good man, hardworking, strong.
But by His figures anche it shows a great TEdarkness, Which does not belong to Those Who are weak but
who is really strong, attentive to reality for
love and serve humbly. To this it was diclared guardian of the universal Church. Even
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183
He can teach us to care, it can motivated us to
work with generosity and tenderness for proteggeKing That this world God has entrusted to us.
iX. to
L beyond the sun
243. In the end we will meet face to face
the infinite beauty of God (cf. 1 Cor 13:12) and
we read with joyful admiration the milMinistry of the universe, who will participate on with us
the fullness endless. Yes, we are traveling
Saturday to eternity, to the new Gerusalemme, toward the common home of the sky. Jesus
He tells us: "Behold, I make all things new" ( Ap
21.5). Eternal life is a marvel conditions
visa, where every creature, luminously Transformed
mata, will take its place and will have something to
offer the poor finally freed.
244. In the meantime, we united to take care of
this house Which Has Been entrusted, knowing That
what good there is in it it will be taken into

feast of heaven. Together with all creatures, camminiamo seeking God on this earth, because "if
the world has a beginning and was created, search
who created it, who seeks him started, he
Which is its Creator. "
172
We walk singing!
That our struggles and our concern
for this planet we take away the joy of
hope.
172
b
asiLio
m
Agno
, Hom. in Hexaemeron , 1, 2, 6: PG 29, 8.
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184
245. God, who calls us to the dedication generknow and give everything, gives us the strength and the Light That
we need to move forward. In the heart of
this world is always the Lord
life who loves us so much. He abandoned there
gives, does not leave us, Because He joined definition
tively with our land, and his love of us
always leads to find new ways. To Him
praise be!
***
246. After this prolonged reflection, gioioHe knows and dramatic together, offered two prayers
King, One That we can share all of us
we believe in God the creator and father, and another
Christians know That we take the Amounts
That creation pledges for the Gospel of Jesus
It proposes it.
Prayer for our land
Almighty Lord,
That you are present Throughout the universe
and in the smaller of your creatures,
You who surround with your tenderness
all that exists,
pours into us the strength of your love
I know we take care

of life and beauty.

Inondaci peace,
Because We live as brothers and sisters
without harming anyone.
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185
Father of the poor,
Help us to redeem the abandoned
and the forgotten of this world
That Both apply to your eyes.
Heals our lives,
So THAT we protect the world
and we not deprediamo,
to sow beauty
and no pollution and destruction.
Touches hearts
Of Those who seek only advantages
at the expense of the poor and of the earth.
Teach us to discover the value of everything,
to covered with amazement,
to Recognize That we are deeply united
with all creatures
on our way to your infinite light.
Thank you Because you are with us every day.
Support us, please, in our struggle
for justice, love and peace.
Christian prayer with creation
We praise you, Father, with all your creatures,
That left the your mighty hand.
They are your, and are full of your presence
and your tenderness.
Praised be You '!
Son of God, Jesus,
you were all things created.
You have taken shape in the womb of Mary,
you've been part of this land,
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186
and you looked at this world with human eyes.
Today you are alive in every creature
with your glory of the Risen.
Praised be You '!

Holy Spirit, That with your light

directs this world to the Father's love
and accompanied by the groaning of creation,
You anche live in our hearts
to push us to the good.
Praised be You '!
Lord God, One and Three,
wonderful community of infinite love,
Teach us to covered
in the beauty of the universe,
where everything speaks to you.
Awakens our praise and our gratitude
That for every being you have created.
Give us the grace to feel intimately united
with all that exists.
God of love, show us our place
in this world
as instruments of your affection
for all beings of this earth,
Because not one of them is forgotten by you.
Illumines the masters of power and money
Because they do not fall into sin of indifference,
love the common good, they Promote the weak,
and take care of the world we inhabit.
The poor and the earth are crying:
Lord, take us with your power and your light,
to protect all life,
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to prepare a better future,

to Thy Kingdom
of justice, of peace, of love and beauty.
Praised be You '!
Amen.
Given in Rome, at Saint Peter's, on 24 May
Thu, Solemnity of Pentecost, in the year 2015, thermal
zo of my pontificate.
Page 188
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189
TABLE OF CONTENTS
L

audato you
'Me' Lord [1-2]. . . . . . .
3
Nothing in this world there is indifferent [3-6].
4
United by the same concern [7-9]. . . .
7
St. Francis of Assisi [10-12]. . . . . . .
9
My appeal [13-16]. . . . . . . . . . .
12
C
CHAPTER First
What is happening
our house
[17-19]
i. the
Pollution is climate change
18
Pollution, waste and scrap cultures
[20-22]. . . . . . . . . . . .
18
The climate as a common good [23-26]. . . .
20
ii. L
a question of
'
water
[27-31]. . .
24
iii. P
oss of biodiversity
[32-42]. . .
27
iv. d
eterioramento quality of
human life and social degradation
[43-47]. . . . . . . . . . . .
34
v. the
neQuit planetary
[48-52]. . . .
36
vi. L

a weak reactions
[53-59]
42
vii. d
iversit of views
[60-61]. . . .
46
C
CHAPTER second
The Gospel of Creation
[62]
i. L
a Light That faith offers
[63-64]. .
49
ii. L
in wisdom of Bible Stories
[65-75]
50
iii. the
The mystery of
'
universe
[76-83]. . .
60
iv. the
The message of the whole creation in
'
ar
monia around iL Created
[84-88]. .
65
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190
v. u
na universal communion
[89-92].
69
vi. L
City to target goods
[93-95]. . . . . . . . . . . .
72

vii. L
or gaze
G
esus
[96-100]. . . .
75
C
CHAPTER third
The root of human
the ecological crisis
[101]
i. L
technology
:
Creativity and Power
[102-105]. . . . . . . . . . .
79
ii. L
to globalization paradigm
technocratic
[106-114]. . . . .
82
iii. C
I laughed and consequences of
'
anthropological
Centrism modern
[115-121]. . .
90
Relativism practice [122-123]. . . .
94
The need to defend the work
[124-129]. . . . . . . . . . .
96
The biological innovation starting from
Search [130-136]. . . . . . . .
101
C
CHAPTER Fourth
An integral ecology
[137]
i. and
Environmental ecology

,
Economic and
social
[138-142]. . . . . . . .
107
ii. and
Cultural ecology
[143-146]. . .
112
iii. and
Ecology of everyday life
[147-155]
114
iv. the
The principle of common good
[156-158]
120
v. L
to Justice between Generations
[159-162]
122
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C
CHAPTER Quinto
Some lines of orientation
and action
[163]
I.
The dialogue on
'
tHe environment poles
TICA International
[164-175]. .
127
II. The
The dialogue to new policies
National and Local
[176-181]. . .
135
iii. d
IALOGUE and transparency in environmental
DECISION-MAKING

[182-188]. . . . . .
140
IV. P
olicy and Economy in Dialogue
The Fullness human
[189-198]. . .
144
V. L
and religions in dialogue with
Sciences
[199-201]. . . . . . . .
152
C
CHAPTER sixth
education
and ecological spirituality
[202]
I. P
untare on another style of life
[203-208]. . . . . . . . . . .
155
II. AND
duCare aLL
'
Alliance between L
'
humanity
and L
'
environment
[209-215]. . . . . .
159
III. L
in ecological conversion
[216-221]
164
IV. G
ioia and peace
[222-227]. . . . . . .
168
V. A
Opinions Opinions more civic and political
[228-232]. .
172

VI. The
sacramental signs and rest Cele
brativo
[233-237]. . . . . . . .
175
VII. L
in Trinity and the relationship between the Create
ture
[238-240]. . . . . . . . .
180
VIII. L
to
R
Aegina around iL Created
[241-242]
182
IX. A
L beyond the sun
[243-246]. . . . .
183
Prayer for our land . . . . . . . . .
184
Christian prayer with creation . . . . . . . .
185
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