Laudato Si: On care for our common home, by Pope Francis
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Laudato Si: On care for our common home, by Pope Francis
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In a passionate style , encyclical letter laudato si’ of the Holy Father Francis on care for our common home expands Catholic teaching on mankind's responsibility to care for God's creation, and protect and care for the most vulnerable, issuing a call to action for both individuals and governments to tackle the planet's ecological plight. Francis warned that the world faces "the unprecedented destruction of ecosystems, with serious consequence for all of us," and reiterated the scientific community's view that climate change is a man-made phenomenon that needs to be addressed without delay. Midway through Laudato si’, we find this question: what kind of world do we want to leave to those who come after us, to children who are now growing up? The Holy Father continues, “This question does not have to do with the environment alone and in isolation; the issue cannot be approached piecemeal.” This leads us to ask ourselves about the meaning of existence and its values that are the basis of social life: “What is the purpose of our life in this world? Why are we here? What is the goal of our work and all our efforts? What need does the earth have of us?” “If we do not ask these basic questions” - says the Pope – “it is no longer enough, then, simply to state that we should be concerned for future generations”
Laudato Si: On care for our common home, by Pope Francis- Amazon Sales Rank: #138458 in Books
- Published on: 2015-06-18
- Original language: English
- Number of items: 1
- Dimensions: 10.00" h x .24" w x 7.00" l, .50 pounds
- Binding: Paperback
- 104 pages
About the Author Pope Francis (Jorge Mario Bergoglio), is the first Latin American to be elected to the chair of Peter. A native of Buenos Aires, Argentina, he was ordained as a priest in 1969. He served as head of the Society of Jesus in Argentina from 1973 to 1979. In 1998 he became the archbishop of Buenos Aires, and in 2001 a cardinal. Following the resignation of his predecessor, Pope Benedict XVI, February 28, 2013, the conclave elected Bergoglio, who chose the papal name Francis in honor of Saint Francis of Assisi. He is the first pope to be a Jesuit and to come from the Americas.
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17 of 18 people found the following review helpful. Nicely published with a clear translation By Oliver I pre-ordered my copy because it hadn’t been published yet. It shipped and arrived when stated. While other reviewers are debating the content of the letter I will focus on the product.I am very happy with this book because the encyclical letter from Pope Frances is translated into English and the content is very straightforward with easy to read font and logical page layout. The publisher didn’t add any forwards by doctrine experts or others to provide context, which I was pleased to discover. I’m not sure if that is because of the rules regarding a papal letter, but nonetheless I’m happy to have a nicely printed copy of the encyclical.
18 of 21 people found the following review helpful. A highly relevant call to both environmental and social change By Anti-Climaticus Annotation Summary for: papa-francesco_20150524_enciclica-laudato-si_enCentral to this letter from Francis is the issue of earth as our common home. Climate, Francis asserts, is a common good - belonging to all and meant for all (18). Moreover, he takes the position that environmental issues cannot be addressed in isolation to the social approach; questions of justice must be included in debates on the environment, "so as to hear both the cry of the earth and the cry of the poor." (32): "in view of the common good, there is urgent need for politics and economics to enter into a frank dialogue in the service of life, especially human life. " (132)Economic and technological growth must occur in tandem with social, moral and environmental wellbeing - or else what is the point of such growth? (5). He particularly notes that anything not central to economic or technological development can be readily side-lined by powerful interests (40). He particularly calls for a redefinition of the notion of progress (142). "A technological and economic development which does not leave in its wake a better world and an integrally higher quality of life cannot be consid-ered progress". (142). He argues that "we need to reject a magical conception of the market, which would suggest that problems can be solved simply by an increase in the profits of companies or individuals. " (139). "Is it realistic" he asks "to hope that those who are obsessed with maximizing profits will stop to reflect on the environmental damage which they will leave behind for future-generations?" Not likely it seems (139).It readily follows from this position that economic activity that results in damage to the environment, and disproportionately impacting as it invariably does (139) on pooper peoples, is not acceptable at any level (8). Our society seems to have traded community for greed and generosity for wastefulness (8). Indeed, throughout this paper Francis is concerned with the impacts of excessive consumption by the rich of the world, on the environment and as noted, those who will mostly bear the costs of environmental damage. The earth, he says, is beginning to look more and more'like an immense pile of filth ... (arising) a throwaway culture which affects the excluded just as it quickly reduces things to rubbish." (17) The social, he notes, always holds a mortgage over the economic; the market is accountable to society (69). Moreover, he brings forth the view that resources, and indeed economic growth, are finite. Living, as it were, is not a rush to the end, to see who holds the most stuff when the earth is entirely depleted. Rather we are custodians of the earth and are responsible to pass it on, in proper condition, to future generations. (79)The paper readily endorses insights from the consensus of scientists e.g. IPCC that humans whilst asserting the need not just a new dialogue about how we are shaping the future of our planet but to develop an effective internationally driven governance structure to oversee and regulate progress towards a healthier environment and a more equitable society. There cannot be, he asserts, economics without politics.Just as he links global economic growth with climate change, he also identifies social dimensions of global change and technology development with impacts on social living conditions and quality of life: "The human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation un-less we attend to causes related to human and social degradation" (32). He singles out the media for particular attention noting how its influence "can stop people from learning how to live wisely, to think deeply and to love generously. In this con-text, the great sages of the past run the risk of going unheard amid the noise and distractions of an information overload".Environmental renewal must occur in tandem with significant social change (88). Similarly, change will be specific to locality and be sensitive to culture, particularly indigenous cultures. He identifies the need to voluntarily simplify of life styles (80; 162) noting that more and more stuff doesn't give meaning to life. Less, he says, is more (152); happiness is knowing what "enough" is (152). He calls for local communities to reduce their energy consumption and also to work to produce their own renewables. The true environmental and social costs of production have to be costed into the sale price of products. Similarly, responsibility for change is not to be shouldered on the poor. Both the highly consumptive countries and the industries that sell into them "have benefited from a high degree of industrialization, at the cost of enormous emissions of greenhouse gases, have a greater responsibility for providing a solution to the problems they have caused” (126). In poor countries priority is given to the elimination of poverty and social development.Having worked in the sociology of regional and environmental change and studied the social impacts of excessive consumption, market driven social policy, environmental degradation and severe weather events, I found it heartening to read Francis endorse much of which many of us have been concerned about for a long time. However, he takes the 'chicken-track', as it were, on one issue - that of population control. His defence of this position is interesting in that he argues that it is not the large numbers of poor people who have caused the impact on the environment, but members of the established affluence societies. And so a focus on population is a distraction from the main issues. I don't think many people really believe that the poor people of the world are the cause of climate change. At the same time though, just as Francis asserted, the world's resources are finite and as population grow, we each contribute to greenhouse gases through our use of energy, food production, clothing, education and consumption.At times, the writing of the letter sufferers from too many contributors and at times, like with the issue of birth control, it reads as though an interest group had a phrase here or there inserted, to address its demands. For those who are not of Christian background, it is easy enough to skip over the inevitable exhortations in a document like this, while at the same time, enjoying the insights from Francis of Assisi, whose life and interests are as relevant to today, as they ever were.
7 of 7 people found the following review helpful. A Compelling, Eloquent and Moving Statement By The Peripatetic Reader The title Laudato Si’, means “Praise be unto you.” The title is taken from the writings of St. Francis of Assisi, the namesake of the author of this book, Pope Francis.St. Francis of Assisi used this phrase to praise the earth and all its creatures and features as an expression of God. Just as St. Francis referred to all living creatures as our “brothers” and “sisters,” the Pope issued this Encyclical to apply these sentiments to the modern day to address environmental degradation. This present book, Laudato Si’, is that Encyclical, a clear, passionate, devotional explanation for the modern world to realize the consequences of the degradation of the planet and a plea to cherish and rediscover the lost reverence and respect for the earth’s natural environment.This book is a book on the environment like no other. Rather than recommending short-term technological or political solutions, Pope Francis states that before cleaning the environment the human race must first clean its own inner house and change its own attitude to itself and others.Disrespect for the environment is an act, and any act originates from a mental attitude. If polluting the environment is the result of a human mental attitude, it would be simple for Laudato Si’ to simply say, “Don’t pollute.” Pope Francis however goes further: What are the psychological impulses and motivations behind that attitude?Here is where Laudato Si’ gets interesting. Pope Francis digs deep into the human psyche to identify the psychological drives which support an attitude and act to disrespect the environment.What the Pope believes may surprise the reader. Pope Francis characterizes the degradation of the environment not only as a crime against the planet and to all its inhabitants, but as a sin against God. God after all created the planet and the planet and all the creatures who live on the planet are God’s gift to Humankind. However, Pope Francis identifies other impulses and motivations which result in the disrespect for this planet. They include • Slavish infatuation with technology. Technology should assist the people which creates that technology and offer solutions to clean the environment. The reality is that technology only offers band-aid solutions to clean the environment and the technology invariably becomes the master of humans, not the other way around. • The insatiable appetite for profit and financial gain regardless to the consequences to the environment or to other people. • In his most innovative explanation for the root cause of pollution, the Pope identifies the “exultation of the Subject,” in other words that sense of individuality which only reinforces a division between man and nature. • Rampant, unbridled Consumerism, which treats every item produced as disposable impermanent object. • The desire to dominate, whether that domination is to another object or over another human being.The degradation of the environment, then, is not simply throwing your Coca Cola can out the window, but is symptomatic of the mental and spiritual maladies which plague the world. These maladies find expression not only in polluting the environment, but in other social ills. The Pope identifies income and wage disparity, social injustice, and poverty, to name a few.Pope Francis does not limit his discussion to environmental pollution. The Pope criticizes present-day excesses in neo-liberal ideologies, global capitalistic corporations, and free-market economies, all of which are also symptomatic of the same disrespect that leads to ravishing the environment.In the final analysis this is a book of literary beauty. The talking points in this review do little justice to the prosaic grace and devotional eloquence found in this book. It is a book that can be enjoyed on many levels. It is highly recommended.
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