{"id":64243,"date":"2015-09-28T12:00:08","date_gmt":"2015-09-28T11:00:08","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=64243"},"modified":"2015-09-22T13:47:28","modified_gmt":"2015-09-22T12:47:28","slug":"the-magna-carta-of-integral-ecology-cry-of-the-earth-cry-of-the-poor","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2015\/09\/the-magna-carta-of-integral-ecology-cry-of-the-earth-cry-of-the-poor\/","title":{"rendered":"The Magna Carta of Integral Ecology: Cry of the Earth – Cry of the Poor"},"content":{"rendered":"

\"leonardo-boff-niemeyer-veja\"<\/a>Before making any comment it is worth highlighting some peculiarities of the Laudato si encyclical of Pope Francis.<\/p>\n

It is the first time a pope addresses the issue of ecology in the sense of an integral ecology (as it goes beyond the environment) in such a complete way. Big surprise: he elaborates the subject on the new ecological paradigm, which no official document of the UN has done so far. He bases his speech with the safest data of life sciences and Earth. He reads the data affectionately (with a sensitive or cordial intelligence), as he discerns that behind them hides human tragedy and suffering and also for Mother Earth. The current situation is serious, but Pope Francis always finds reasons for hope and trust that human beings can find viable solutions. He links to the Popes who preceded him, John Paul II and Benedict XVI, quoting them frequently. And something absolutely new: the text is part of collegiality, as it values \u200b\u200bthe contributions of dozens of bishops\u2019 conferences around the world, from the US to Germany, that of Brazil, Patagonia-Comahue, and Paraguay. He gathers the contributions of other thinkers, such as Catholics Pierre Teilhard de Chardin, Romano Guardini, Dante Alighieri, the Argentinian maestro Juan Carlos Scannone, Protestant Paul Ricoeur and the Sufi Muslim Ali Al-Khawwas. The recipients are all of us human beings, we are all inhabitants of the same common house (commonly used term by the Pope) and suffer the same threats.<\/p>\n

Pope Francis does not write as a Master or Doctor of faith, but as a zealous pastor who cares for the common home of all beings, not just humans, that inhabit it.<\/p>\n

One element deserves to be highlighted, as it reveals the \u201cforma mentis\u201d (the way he organizes hi thinking) of Pope Francis. This is a contribution of the pastoral and theological experience of Latin American churches in the light of the documents of Latin American Bishops (CELAM) in Medellin (1968), Puebla (1979) and Aparecida (2007), that were an option for the poor against poverty and in favor of liberation.<\/p>\n

The wording and tone of the encyclical are typical of Pope Francis, and the ecological culture that he has accumulated, but I also realize that many expressions and ways of speaking refer to what is being thought and written mainly in Latin America. The themes of the \u201ccommon home\u201d, of \u201cMother Earth\u201d, the \u201ccry of the Earth and the cry of the poor\u201d, the \u201ccare\u201d of the \u201cinterdependence of all beings\u201d, of the \u201cpoor and vulnerable \u201c, the\u201d paradigm shift, \u201cthe\u201d human being as Earth \u201cthat feels, thinks, loves and reveres, the\u201d integral ecology \u201camong others, are recurrent among us.<\/p>\n

The structure of the encyclical obeys to the methodological ritual used by our churches and theological reflection linked to the practice of liberation, now taken over and consecrated by the Pope: see, judge, act and celebrate.<\/p>\n

First, he begins revealing his main source of inspiration: St. Francis of Assisi, whom he calls \u201cthe quintessential example of comprehensive care and ecology, who showed special concern for the poor and the abandoned\u201d (n.10, n.66).<\/p>\n

Then he moves on to see \u201cWhat is happening in our home\u201d (nn.17-61). The Pope says, \u201cjust by looking at the reality with sincerity we can see that there is a deterioration of our common home\u201d (n.61). This part incorporates the most consistent data on climate change (nn.20-22), the issue of water (n.27-31), erosion of biodiversity (nn.32-42), the deterioration of the quality of human life and the degradation of social life (nn.43-47), he denounces the high rate of planetary inequality, which affects all areas of life (nn.48-52), with the poor as its main victims (n. 48).<\/p>\n

In this part there is a phrase which refers to the reflection made in Latin America: \u201cToday we cannot ignore that a true ecological approach always becomes a social approach and should integrate justice in discussions on the environment to hear both the cry of the Earth and the cry of the poor \u201c(n.49). Then he adds: \u201cthe cries of the Earth join the cries of the abandoned of this world\u201d (n.53). This is quite consistent since the beginning he has said that \u201cwe are Earth\u201d (No. 2; cf. Gen 2.7.), Very in line with the great singer and poet Argentine indigenous Atahualpa Yupanqui: \u201chumans beings are the Earth walking, feeling, thinking and loving.\u201d<\/p>\n

He condemns the proposed internationalization of the Amazon that \u201conly serves the interests of multinationals\u201d (n.38). There is a great statement of ethical force, \u201cit is severely grave to obtain significant benefits making the rest of humanity, present and future, pay for the high costs of environmental degradation\u201d (n.36).<\/p>\n

He acknowledges with sadness: \u201cWe had never mistreated and offended our common home as much as in the last two centuries\u201d (n.53). Faced with this human offensive against Mother Earth that many scientists have denounced as the beginning of a new geological era -the antropocene- he regrets the weakness of the powers of this world, that deceived, \u201cbelieved that everything can continue as it is, as an alibi to \u201cmaintain its self-destructive habits\u201d (n.59) with \u201ca behavior that seems suicidal\u201d (n.55).<\/p>\n

Prudently, he recognizes the diversity of opinions (nn.60-61) and that \u201cthere is no single way to solve the problem\u201d (n.60). However, \u201cit is true that the global system is unsustainable from many points of view because we have stopped thinking about the purpose of human action\u201d (n.61) and we get lost in the construction of means for unlimited accumulation at the expense of ecological injustice (degradation of ecosystems) and social injustice (impoverishment of populations). Mankind simply disappointed the divine hope \u201c(n.61).<\/p>\n

The urgent challenge, then, is \u201cto protect our common home\u201d (n.13); and for that we need, quoting Pope John Paul II, \u201ca global ecological conversion\u201d (n.5); \u201cA culture of caring that permeates all of society\u201d (n.231).
\nOnce the seeing dimension is realized, the dimension of judgment prevails. This judging is done in two aspects, the scientific and the theological.<\/p>\n

Let\u00b4s see the scientific. The encyclical devoted the entire third chapter to the analysis \u201cof the human root of the ecological crisis\u201d (nn.101-136). Here the Pope proposes to analyze techno-science, without prejudice, recognizing what it has brought such as \u201cprecious things to improve the quality of human life\u201d (n. 103). But this is not the problem, but the independence, submitted to the economy, politics and nature in view of the accumulation of material goods (cf.n.109). Technoscience nourishes on a mistaken assumption that there is an \u201cinfinite availability of goods in the world\u201d (n.106), when we know that we have surpassed the physical limits of the Earth and that much of the goods and services are not renewable. Technoscience has turned into technocracy, which has become a real dictatorship with a firm logic of domination over everything and everyone (n.108).<\/p>\n

The great illusion, dominant today, lies in believing that technoscience can solve all environmental problems. This is a misleading idea because it \u201cinvolves isolating the things that are always connected\u201d (n.111). In fact, \u201ceverything is connected\u201d (n.117) \u201ceverything is related\u201d (n.120), a claim that appears throughout the encyclical text of the as a refrain, as it is a new contemporary paradigm key concept. The great limitation of technocracy is the fact of \u2018knowledge fragmentation and losing the sense of wholeness \u201c(n.110). The worst thing is \u201cnot to recognize the intrinsic value of every being and even denying a peculiar value to the human being\u201d (n.118).<\/p>\n

The intrinsic value of each being, even if it is minuscule, it is permanently highlighted in the encyclical (N.69), as does the Earth Charter. By denying the intrinsic value we are preventing \u201ceach being to communicate its message and to give glory to God\u201d (n.33).<\/p>\n

The largest deviation of technocracy is anthropocentrism. This means an illusion that things have value only insofar as they are ordered to human use, forgetting that its existence is valuable by itself (n.33). If it is true that everything is related, then \u201cwe humans are united as brothers and sisters and join with tender affection to Brother Sun, Sister Moon, Brother river and Mother Earth\u201d (n.92). How can we expect to dominate them and view them within the narrow perspective of domination by humans?<\/p>\n

All these \u201cecological virtues\u201d (n.88) are lost by the will of power and domination of others to nature. We live a distressing \u201closs of meaning of life and the desire to live together\u201d (n.110). He sometimes quotes the Italian-German Romano Guardini (1885-1968) theologist, one of the most read in the middle of the last century, who wrote a critical book against the claims of the modernity (n.105 note 83: Das Ende der Neuzeit, The decline of the Modern Age, 1958).<\/p>\n

The other side of judgment is the theological. The encyclical reserves an important space for the \u201cGospel of Creation\u201d (nos. 62-100). It begins justifying the contribution of religions and Christianity, as it is global crisis, each instance must, with its religious capital contribute to the care of the Earth (n.62). He does not insists in doctrines but on this wisdom in the various spiritual paths. Christianity prefers to speak of creation rather than nature, because \u201ccreation is related to a project of love of God\u201d (n.76). Quote, more than once, a beautiful text of the Book of Wisdom (21.24) where it is clear that \u201cthe creation of the order of love\u201d (n.77) and God emerges as \u201cthe Lord lover of life \u201c(Wis 11:26).<\/p>\n

The text opens for an evolutionary view of the universe without using the word, but doing a circumlocution referring to the universe \u201cconsisting of open systems that come into communion with each other\u201d (n.79). It uses the main texts that link Christ incarnated and risen with the world and with the whole universe, making all matters of the Earth sacred (n.83). In this context he quotes Pierre Teilhard de Chardin (1881-1955, n.83 note 53) as a precursor of this cosmic vision.<\/p>\n

The fact that Trinity-God is divine and it related with people means that all things are related resonances of the divine Trinity (n.240).<\/p>\n

Quoting the Ecumenical Patriarch Bartholomew of the Orthodox Church \u201crecognizes that sins against creation are sins against God\u201d (n.7). Hence the urgency of a collective ecological conversion to repair the lost harmony.<\/p>\n

The encyclical concludes well with this part \u201cThe analysis showed the need for a change of course \u2026 we must escape the spiral of self-destruction in which we are sinking\u201d (n.163). It is not a reform, but, citing the Earth Charter, but to seek \u201ca new beginning\u201d (n.207). The interdependence of all with all leads us to believe \u201cin one world with a common project\u201d (n.164).<\/p>\n

Since reality has many aspects, all closely related, Pope Francis proposes an \u201cintegral ecology\u201d that goes beyond the environmental ecology to which we are accustomed (n.137). It covers all areas, the environmental, economic, social, cultural and everyday life (n.147-148). Never forget the poor who also testify human and social ecology living ties of belonging and solidarity with each other (n.149).<\/p>\n

The third methodological step is to act. In this part, the Encyclical observes the major issues of the international, national and local politics (nn.164-181). It stresses the interdependence of the social and educational aspect with ecological and sadly states the difficulties that bring the prevalence of technocracy, creating difficulty for the changes that restrain the greed of accumulation and consumption, that can be opened again (n.141) . He mentions again the theme of economics and politics that should serve the common good and create conditions for a possible human fulfillment (n.189-198). He re-emphasizes on the dialogue between science and religion, as it is being suggested by the great biologist Edward O.Wilson (cf. the book Creation: how to save life on Earth, 2008). All religions \u201cshould seek the care of nature and the defense of the poor\u201d (n.201).<\/p>\n

Still in the aspect of acting, he challenges education in the sense of creating \u201cecological citizenship\u201d (n.211) and a new lifestyle, seated on caring, compassion, shared sobriety, the alliance between humanity and the environment, since both are umbilically linked, and the co-responsibility for everything that exists and lives and our common destiny (nn.203-208).<\/p>\n

Finally, the time to celebrate. The celebration takes place in a context of \u201cecological conversion\u201d (n.216), it involves an \u201cecological spirituality\u201d (n.216). This stems not so much from theological doctrines but the motivations that faith arises to take care of the common house and \u201cnurture a passion for caring for the world\u201d (216). Such a mystical experience is what mobilizes people to live the ecological balance, \u201cto those who are solidary inside themselves, with others, with nature and with all living and spiritual beings and God\u201d (n.210). That appears to be the truth that \u201cless is more\u201d and that we can be happy with little.<\/p>\n

In the sense of celebrating \u201cthe world is more than something to be solved, it is a joyous mystery to be contemplated in joy and with love\u201d (n.12).<\/p>\n

The tender and fraternal spirit of St. Francis of Assisi is present through the entire text of the encyclical Laudato. The current situation does not mean an announced tragedy, but a challenge for us to care for the common house and for each other. The text highlights poetry and joy in the Spirit and indestructible hope that if the threat is big, greater is the opportunity for solving our environmental problems.<\/p>\n

The text poetically ends with the words \u201cBeyond the Sun\u201d, saying: \u201clet\u2019s walk singing. That our struggles and our concerns about this planet do not take away our joy of hope \u201c(n.244).
\nI would like to end with the final words of the Earth Charter which the Pope quotes himself (n.207): \u201d Let ours be a time 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.\u00a8<\/p>\n

____________________________________<\/p>\n

This text is a chapter of a book in Italian, <\/em>Curare la Madre Terra, EMI, Bologna 2015.<\/em><\/p>\n

Leonardo<\/em> Boff is a Brazilian theologian, ecologist, writer and university professor exponent of the Liberation Theology. He is a former friar, member of the Franciscan Order, respected for his advocacy of social causes and environmental issues.<\/em><\/p>\n

Go to Original \u2013 leonardoboff.wordpress.com<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

It is the first time a pope addresses the issue of ecology in the sense of an integral ecology (as it goes beyond the environment) in such a complete way. He elaborates the subject on the new ecological paradigm, which no official document of the UN has done so far.<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[61],"tags":[],"class_list":["post-64243","post","type-post","status-publish","format-standard","hentry","category-environment"],"_links":{"self":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/64243","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/comments?post=64243"}],"version-history":[{"count":0,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/64243\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media?parent=64243"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/categories?post=64243"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/tags?post=64243"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}