What the
Church is Saying on the Environment
A lot of words have been written on a document that has not yet been
released. As we prepare to receive Pope
Francis’ encyclical on the environment, we could do nothing better than to
review what the Church has taught us on this topic up to this point. This teaching can be found in the Compendium
of the Social Doctrine of the Church #’s 451-487.
In the biblical vision of creation, the relationship of human beings
with the world is a constitutive part of our identity. Creation is always an object of praise in
Israel’s prayer, and God invites us to partnership with him in the care of
creation. In New Law the ministry of
Jesus calls us to share the goods of the earth with everyone in mutual
brotherhood, and all of creation is redeemed and re-created by the redeeming
power of Christ.
This biblical vision enables us to see that science and technology are
good things. Applied to the environment
they provide priceless tools in serving humanity and preserving creation. What is more, the biblical vision reminds us
that the goods of the earth cannot be used arbitrarily, but rather they must be
used for the service of others and in respect for the delicate balance of
ecosystems.
When this biblical vision is not respected, the exploitation of
resources has reached the point of threatening the hospitable nature of the
environment. Nature is manipulated as an
object that reduces nature to mechanistic terms and consumeristic
degradation. Creation cannot be
exploited and manipulated in this way, nor can it be placed above the dignity
of the human person and deified.
Instead, the biblical vision recognizes that creation is a gift from God
to be nurtured and safeguarded with a sense of gratitude to the Creator. It places the environment as a home and
resource for all people. The Church
reminds us that “technology that pollutes can also cleanse, production that
amasses can also distribute justly, on condition that the ethic of respect for
life and human dignity, for the rights of today’s generations and those to
come, prevails.” (CSD #465)
Care for the environment, then, represents a challenge for all
humanity. It is a matter of a common and
universal duty, that of respecting the common good. Responsibility for the environment, the
common heritage of mankind, extends not only to present needs but also to those
of the future. This responsibility
should also find adequate expression on juridical level, ensuring the right to
a safe and healthy natural environment.
An economy respectful of the environment will not have the maximization
of profits as its sole objective, because environmental protection cannot be
assured solely on the basis of financial calculations of costs and
benefits.
Modern biotechnologies also have a relationship to the environment, and
they have powerful social, economic, and political impacts locally, nationally,
and internationally. They need to be
evaluated according to the ethical criteria that must always guide human
activities and relations in the social, economic, and political spheres with
justice and solidarity. People involved
in the research, production, and selling of products derived from new
biotechnologies must take into account not only legitimate profit, but also the
common good.
The environmental crisis we face has a link to the crisis of
poverty. Each of these crises can be
resolved by the principle that creation was meant for all to be shared, which
also applies to access to clean water and all the fruits of the earth. Respect for the environment and care for the
poor have their foundation in the fundamental right to life. Whatever exists to support, sustain, and
develop life also is itself a right that must be protected, having their
foundation in the pre-eminent right to life.
Serious ecological problems call for an effective change of mentality
leading to the adoption of new lifestyles.
If every Christian lived the evangelical counsels of poverty, chastity,
and obedience according to our state in life, it would lead to an attitude that
must characterize the way people act in relation to creation is essentially one
of gratitude and appreciation; the world, in fact, reveals the mystery of God
who created and sustains it. The
evangelical counsels enable us to rediscover nature in its creaturely
dimension, and channels of communication with it can be established, and its
rich and symbolic meaning can be understood, allowing us to enter into its
realm of mystery.
It is this encounter with the mystery of creation and our environment that
leads us to sing the hymn of praise of creation by St. Francis of Assisi:
Most High, all-powerful, all-good Lord,
All praise is Yours, all glory, honor and blessings.
To you alone, Most High, do they belong;
no mortal lips are worthy to pronounce Your Name.
We praise You, Lord, for all Your creatures,
especially for Brother Sun,
who is the day through whom You give us light.
And he is beautiful and radiant with great splendor,
of You Most High, he bears your likeness.
We praise You, Lord, for Sister Moon and the stars,
in the heavens you have made them bright, precious and fair.
We praise You, Lord, for Brothers Wind and Air,
fair and stormy, all weather's moods,
by which You cherish all that You have made.
We praise You, Lord, for Sister Water,
so useful, humble, precious and pure.
We praise You, Lord, for Brother Fire,
through whom You light the night.
He is beautiful, playful, robust, and strong.
We praise You, Lord, for Sister Earth,
who sustains us
with her fruits, colored flowers, and herbs.
We praise You, Lord, for those who pardon,
for love of You bear sickness and trial.
Blessed are those who endure in peace,
by You Most High, they will be crowned.
We praise You, Lord, for Sister Death,
from whom no-one living can escape.
Woe to those who die in their sins!
Blessed are those that She finds doing Your Will.
No second death can do them harm.
We praise and bless You, Lord, and give You thanks,
and serve You in all humility.
