62. Why should this document, addressed to all people of good will, include a chapter dealing with the convictions of believers? I am well aware that in the areas of politics and philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity. Others view religions simply as a subculture to be tolerated. Nonetheless, science and religion, with their distinctive approaches to understanding reality, can enter into an intense dialogue fruitful for both.
I. The light offered by faith
63. Given the complexity of the ecological crisis and its multiple causes, we need to realize that the solutions will not emerge from just one way of interpreting and transforming reality. Respect must also be shown for the various cultural riches of different peoples, their art and poetry, their interior life and spirituality. If we are truly concerned to develop an ecology capable of remedying the damage we have done, no branch of the sciences and no form of wisdom can be left out, and that includes religion and the language particular to it. The Catholic Church is open to dialogue with philosophical thought; this has enabled her to produce various syntheses between faith and reason. The development of the Church’s social teaching represents such a synthesis with regard to social issues; this teaching is called to be enriched by taking up new challenges.
64. Furthermore, although this Encyclical welcomes dialogue with everyone so that together we can seek paths of liberation, I would like from the outset to show how faith convictions can offer Christians, and some other believers as well, ample motivation to care for nature and for the most vulnerable of their brothers and sisters. If the simple fact of being human moves people to care for the environment of which they are a part, Christians in their turn “realize that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”.36 It is good for humanity and the world at large when we believers better recognize the ecological commitments which stem from our convictions.
II. The wisdom of the biblical accounts
65. Without repeating the entire theology of creation, we can ask what the great biblical narratives say about the relationship of human beings with the world. In the first creation account in the Book of Genesis, God’s plan includes creating humanity. After the creation of man and woman, “God saw everything that he had made, and behold it was very good” (Gen 1:31). The Bible teaches that every man and woman is created out of love and made in God’s image and likeness (cf. Gen 1:26). This shows us the immense dignity of each person, “who is not just something, but someone. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons”.37 Saint John Paul II stated that the special love of the Creator for each human being “confers upon him or her an infinite dignity”.38 Those who are committed to defending human dignity can find in the Christian faith the deepest reasons for this commitment. How wonderful is the certainty that each human life is not adrift in the midst of hopeless chaos, in a world ruled by pure chance or endlessly recurring cycles! The Creator can say to each one of us: “Before I formed you in the womb, I knew you” (Jer 1:5). We were conceived in the heart of God, and for this reason “each of us is the result of a thought of God. Each of us is willed, each of us is loved, each of us is necessary”.39
66. The creation accounts in the book of Genesis contain, in their own symbolic and narrative language, profound teachings about human existence and its historical reality. They suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself. According to the Bible, these three vital relationships have been broken, both outwardly and within us. This rupture is sin. The harmony between the Creator, humanity and creation as a whole was disrupted by our presuming to take the place of God and refusing to acknowledge our creaturely limitations. This in turn distorted our mandate to “have dominion” over the earth (cf. Gen 1:28), to “till it and keep it” (Gen 2:15). As a result, the originally harmonious relationship between human beings and nature became conflictual (cf. Gen 3:17-19). It is significant that the harmony which Saint Francis of Assisi experienced with all creatures was seen as a healing of that rupture. Saint Bonaventure held that, through universal reconciliation with every creature, Saint Francis in some way returned to the state of original innocence.40 This is a far cry from our situation today, where sin is manifest in all its destructive power in wars, the various forms of violence and abuse, the abandonment of the most vulnerable, and attacks on nature.
67. We are not God. The earth was here before us and it has been given to us. This allows us to respond to the charge that Judaeo-Christian thinking, on the basis of the Genesis account which grants man “dominion” over the earth (cf. Gen 1:28), has encouraged the unbridled exploitation of nature by painting him as domineering and destructive by nature. This is not a correct interpretation of the Bible as understood by the Church. Although it is true that we Christians have at times incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God’s image and given dominion over the earth justifies absolute domination over other creatures. The biblical texts are to be read in their context, with an appropriate hermeneutic, recognizing that they tell us to “till and keep” the garden of the world (cf. Gen 2:15). “Tilling” refers to cultivating, ploughing or working, while “keeping” means caring, protecting, overseeing and preserving. This implies a relationship of mutual responsibility between human beings and nature. Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth and to ensure its fruitfulness for coming generations. “The earth is the Lord’s” (Ps 24:1); to him belongs “the earth with all that is within it” (Dt 10:14). Thus God rejects every claim to absolute ownership: “The land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with me” (Lev 25:23).
68. This responsibility for God’s earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world, for “he commanded and they were created; and he established them for ever and ever; he fixed their bounds and he set a law which cannot pass away” (Ps 148:5b-6). The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings. “You shall not see your brother’s donkey or his ox fallen down by the way and withhold your help… If you chance to come upon a bird’s nest in any tree or on the ground, with young ones or eggs and the mother sitting upon the young or upon the eggs; you shall not take the mother with the young” (Dt 22:4, 6). Along these same lines, rest on the seventh day is meant not only for human beings, but also so “that your ox and your donkey may have rest” (Ex 23:12). Clearly, the Bible has no place for a tyrannical anthropocentrism unconcerned for other creatures.
69. Together with our obligation to use the earth’s goods responsibly, we are called to recognize that other living beings have a value of their own in God’s eyes: “by their mere existence they bless him and give him glory”,41 and indeed, “the Lord rejoices in all his works” (Ps 104:31). By virtue of our unique dignity and our gift of intellgence, we are called to respect creation and its inherent laws, for “the Lord by wisdom founded the earth” (Prov 3:19). In our time, the Church does not simply state that other creatures are completely subordinated to the good of human beings, as if they have no worth in themselves and can be treated as we wish. The German bishops have taught that, where other creatures are concerned, “we can speak of the priority of being over that of being useful”.42 The Catechism clearly and forcefully criticizes a distorted anthropocentrism: “Each creature possesses its own particular goodness and perfection… Each of the various creatures, willed in its own being, reflects in its own way a ray of God’s infinite wisdom and goodness. Man must therefore respect the particular goodness of every creature, to avoid any disordered use of things”.43
70. In the story of Cain and Abel, we see how envy led Cain to commit the ultimate injustice against his brother, which in turn ruptured the relationship between Cain and God, and between Cain and the earth from which he was banished. This is seen clearly in the dramatic exchange between God and Cain. God asks: “Where is Abel your brother?” Cain answers that he does not know, and God persists: “What have you done? The voice of your brother’s blood is crying to me from the ground. And now you are cursed from the ground” (Gen 4:9-11). Disregard for the duty to cultivate and maintain a proper relationship with my neighbour, for whose care and custody I am responsible, ruins my relationship with my own self, with others, with God and with the earth. When all these relationships are neglected, when justice no longer dwells in the land, the Bible tells us that life itself is endangered. We see this in the story of Noah, where God threatens to do away with humanity because of its constant failure to fulfil the requirements of justice and peace: “I have determined to make an end of all flesh; for the earth is filled with violence through them” (Gen 6:13). These ancient stories, full of symbolism, bear witness to a conviction which we today share, that everything is interconnected, and that genuine care for our own lives and our relationships with nature is inseparable from fraternity, justice and faithfulness to others.
71. Although “the wickedness of man was great in the earth” (Gen 6:5) and the Lord “was sorry that he had made man on the earth” (Gen 6:6), nonetheless, through Noah, who remained innocent and just, God decided to open a path of salvation. In this way he gave humanity the chance of a new beginning. All it takes is one good person to restore hope! The biblical tradition clearly shows that this renewal entails recovering and respecting the rhythms inscribed in nature by the hand of the Creator. We see this, for example, in the law of the Sabbath. On the seventh day, God rested from all his work. He commanded Israel to set aside each seventh day as a day of rest, a Sabbath, (cf. Gen 2:2-3; Ex 16:23; 20:10). Similarly, every seven years, a sabbatical year was set aside for Israel, a complete rest for the land (cf. Lev 25:1-4), when sowing was forbidden and one reaped only what was necessary to live on and to feed one’s household (cf. Lev 25:4-6). Finally, after seven weeks of years, which is to say forty-nine years, the Jubilee was celebrated as a year of general forgiveness and “liberty throughout the land for all its inhabitants” (cf. Lev 25:10). This law came about as an attempt to ensure balance and fairness in their relationships with others and with the land on which they lived and worked. At the same time, it was an acknowledgment that the gift of the earth with its fruits belongs to everyone. Those who tilled and kept the land were obliged to share its fruits, especially with the poor, with widows, orphans and foreigners in their midst: “When you reap the harvest of your land, you shall not reap your field to its very border, neither shall you gather the gleanings after the harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the sojourner” (Lev 19:9-10).
72. The Psalms frequently exhort us to praise God the Creator, “who spread out the earth on 54 the waters, for his steadfast love endures for ever” (Ps 136:6). They also invite other creatures to join us in this praise: “Praise him, sun and moon, praise him, all you shining stars! Praise him, you highest heavens, and you waters above the heavens! Let them praise the name of the Lord, for he commanded and they were created” (Ps 148:3-5). We do not only exist by God’s mighty power; we also live with him and beside him. This is why we adore him.
73. The writings of the prophets invite us to find renewed strength in times of trial by contemplating the all-powerful God who created the universe. Yet God’s infinite power does not lead us to flee his fatherly tenderness, because in him affection and strength are joined. Indeed, all sound spirituality entails both welcoming divine love and adoration, confident in the Lord because of his infinite power. In the Bible, the God who liberates and saves is the same God who created the universe, and these two divine ways of acting are intimately and inseparably connected: “Ah Lord God! It is you who made the heavens and the earth by your great power and by your outstretched arm! Nothing is too hard for you… You brought your people Israel out of the land of Egypt with signs and wonders” (Jer 32:17, 21). “The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. He gives power to the faint, and strengthens the powerless” (Is 40:28b-29).
74. The experience of the Babylonian captivity provoked a spiritual crisis which led to deeper faith in God. Now his creative omnipotence was given pride of place in order to exhort the people to regain their hope in the midst of their wretched predicament. Centuries later, in another age of trial and persecution, when the Roman Empire was seeking to impose absolute dominion, the faithful would once again find consolation and hope in a growing trust in the all-powerful God: “Great and wonderful are your deeds, O Lord God the Almighty! Just and true are your ways!” (Rev 15:3). The God who created the universe out of nothing can also intervene in this world and overcome every form of evil. Injustice is not invincible.
75. A spirituality which forgets God as all-powerful and Creator is not acceptable. That is how we end up worshipping earthly powers, or ourselves usurping the place of God, even to the point of claiming an unlimited right to trample his creation underfoot. The best way to restore men and women to their rightful place, putting an end to their claim to absolute dominion over the earth, is to speak once more of the figure of a Father who creates and who alone owns the world. Otherwise, human beings will always try to impose their own laws and interests on reality.
III. The mystery of the universe
76. In the Judaeo-Christian tradition, the word “creation” has a broader meaning than “nature”, 56 for it has to do with God’s loving plan in which every creature has its own value and significance. Nature is usually seen as a system which can be studied, understood and controlled, whereas creation can only be understood as a gift from the outstretched hand of the Father of all, and as a reality illuminated by the love which calls us together into universal communion.
77. “By the word of the Lord the heavens were made” (Ps 33:6). This tells us that the world came about as the result of a decision, not from chaos or chance, and this exalts it all the more. The creating word expresses a free choice. The universe did not emerge as the result of arbitrary omnipotence, a show of force or a desire for self-assertion. Creation is of the order of love. God’s love is the fundamental moving force in all created things: “For you love all things that exist, and detest none of the things that you have made; for you would not have made anything if you had hated it” (Wis 11:24). Every creature is thus the object of the Father’s tenderness, who gives it its place in the world. Even the fleeting life of the least of beings is the object of his love, and in its few seconds of existence, God enfolds it with his affection. Saint Basil the Great described the Creator as “goodness without measure”,44 while Dante Alighieri spoke of “the love which moves the sun and the stars”.45 Consequently, we can ascend from created things “to the greatness of God and to his loving mercy”.46
78. At the same time, Judaeo-Christian thought demythologized nature. While continuing to admire its grandeur and immensity, it no longer saw nature as divine. In doing so, it emphasizes all the more our human responsibility for nature. This rediscovery of nature can never be at the cost of the freedom and responsibility of human beings who, as part of the world, have the duty to cultivate their abilities in order to protect it and develop its potential. If we acknowledge the value and the fragility of nature and, at the same time, our God-given abilities, we can finally leave behind the modern myth of unlimited material progress. A fragile world, entrusted by God to human care, challenges us to devise intelligent ways of directing, developing and limiting our power.
79. In this universe, shaped by open and intercommunicating systems, we can discern countless forms of relationship and participation. This leads us to think of the whole as open to God’s transcendence, within which it develops. Faith allows us to interpret the meaning and the mysterious beauty of what is unfolding. We are free to apply our intelligence towards things evolving positively, or towards adding new ills, new causes of suffering and real setbacks. This is what makes for the excitement and drama of human history, in which freedom, growth, salvation and love can blossom, or lead towards decadence and mutual destruction. The work of the Church seeks not only to remind everyone of the duty to care for nature, but at the same time “she must above all protect mankind from self-destruction”.47
80. Yet God, who wishes to work with us and who counts on our cooperation, can also bring good out of the evil we have done. “The Holy Spirit can be said to possess an infinite creativity, proper to the divine mind, which knows how to loosen the knots of human affairs, including the most complex and inscrutable”.48 Creating a world in need of development, God in some way sought to limit himself in such a way that many of the things we think of as evils, dangers or sources of suffering, are in reality part of the pains of childbirth which he uses to draw us into the act of cooperation with the Creator.49 God is intimately present to each being, without impinging on the autonomy of his creature, and this gives rise to the rightful autonomy of earthly affairs.50 His divine presence, which ensures the subsistence and growth of each being, “continues the work of creation”.51 The Spirit of God has filled the universe with possibilities and therefore, from the very heart of things, something new can always emerge: “Nature is nothing other than a certain kind of art, namely God’s art, impressed upon things, whereby those things are moved to a determinate end. It is as if a shipbuilder were able to give timbers the wherewithal to move themselves to take the form of a ship”.52
81. Human beings, even if we postulate a process of evolution, also possess a uniqueness which cannot be fully explained by the evolution of other open systems. Each of us has his or her own personal identity and is capable of entering into dialogue with others and with God himself. Our capacity to reason, to develop arguments, to be inventive, to interpret reality and to create art, along with other not yet discovered capacities, are signs of a uniqueness which transcends the spheres of physics and biology. The sheer novelty involved in the emergence of a personal being within a material universe presupposes a direct action of God and a particular call to life and to relationship on the part of a “Thou” who addresses himself to another “thou”. The biblical accounts of creation invite us to see each human being as a subject who can never be reduced to the status of an object.
82. Yet it would also be mistaken to view other living beings as mere objects subjected to arbitrary human domination. When nature is viewed solely as a source of profit and gain, this has serious consequences for society. This vision of “might is right” has engendered immense inequality, injustice and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. Completely at odds with this model are the ideals of harmony, justice, fraternity and peace as proposed by Jesus. As he said of the powers of his own age: “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant” (Mt 20:25-26).
83. The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ, the measure of the maturity of all things.53 Here we can add yet another argument for rejecting every tyrannical and irresponsible domination of human beings over other creatures. The ultimate purpose of other creatures is not to be found in us. Rather, all creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things. Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator.
IV. The message of each creature in the harmony of creation
84. Our insistence that each human being is an image of God should not make us overlook the fact that each creature has its own purpose. None is superfluous. The entire material universe speaks of God’s love, his boundless affection for us. Soil, water, mountains: everything is, as it were, a caress of God. The history of our friendship with God is always linked to particular places which take on an intensely personal meaning; we all remember places, and revisiting those memories does us much good. Anyone who has grown up in the hills or used to sit by the spring to drink, or played outdoors in the neighbourhood square; going back to these places is a chance to recover something of their true selves.
85. God has written a precious book, “whose letters are the multitude of created things present in the universe”.54 The Canadian bishops rightly pointed out that no creature is excluded from this manifestation of God: “From panoramic vistas to the tiniest living form, nature is a constant source of wonder and awe. It is also a continuing revelation of the divine”.55 The bishops of Japan, for their part, made a thought-provoking observation: “To sense each creature singing the hymn of its existence is to live joyfully in God’s love and hope”.56 This contemplation of creation allows us to discover in each thing a teaching which God wishes to hand on to us, since “for the believer, to contemplate creation is to hear a message, to listen to a paradoxical and silent voice”.57 We can say that “alongside revelation properly so-called, contained in sacred Scripture, there is a divine manifestation in the blaze of the sun and the fall of night”.58 Paying attention to this manifestation, we learn to see ourselves in relation to all other creatures: “I express myself in expressing the world; in my effort to decipher the sacredness of the world, I explore my own”.59
86. The universe as a whole, in all its manifold relationships, shows forth the inexhaustible riches of God. Saint Thomas Aquinas wisely noted that multiplicity and variety “come from the intention of the first agent” who willed that “what was wanting to one in the representation of the divine goodness might be supplied by another”,60 inasmuch as God’s goodness “could not be represented fittingly by any one creature”.61 Hence we need to grasp the variety of things in their multiple relationships.62 We understand better the importance and meaning of each creature if we contemplate it within the entirety of God’s plan. As the Catechism teaches: “God wills the interdependence of creatures. The sun and the moon, the cedar and the little flower, the eagle and the sparrow: the spectacle of their countless diversities and inequalities tells us that no creature is self-sufficient. Creatures exist only in dependence on each other, to complete each other, in the service of each other”.63
87. When we can see God reflected in all that exists, our hearts are moved to praise the Lord for all his creatures and to worship him in union with them. This sentiment finds magnificent expression in the hymn of Saint Francis of Assisi:
Praised be you, my Lord, with all your creatures, especially Sir Brother Sun, who is the day and through whom you give us light. And he is beautiful and radiant with great splendour; and bears a likeness of you, Most High. Praised be you, my Lord, through Sister Moon and the stars, in heaven you formed them clear and precious and beautiful. Praised be you, my Lord, through Brother Wind, and through the air, cloudy and serene, and every kind of weather through whom you give sustenance to your creatures. Praised be you, my Lord, through Sister Water, who is very useful and humble and precious and chaste. Praised be you, my Lord, through Brother Fire, through whom you light the night, and he is beautiful and playful and robust and strong”.64
88. The bishops of Brazil have pointed out that nature as a whole not only manifests God but is also a locus of his presence. The Spirit of life dwells in every living creature and calls us to enter into relationship with him.65 Discovering this presence leads us to cultivate the “ecological virtues”.66 This is not to forget that there is an infinite distance between God and the things of this world, which do not possess his fullness. Otherwise, we would not be doing the creatures themselves any good either, for we would be failing to acknowledge their right and proper place. We would end up unduly demanding of them something which they, in their smallness, cannot give us.
V. A universal communion
89. The created things of this world are not free of ownership: “For they are yours, O Lord, who love the living” (Wis 11:26). This is the basis of our conviction that, as part of the universe, called into being by one Father, all of us are linked by unseen bonds and together form a kind of universal family, a sublime communion which fills us with a sacred, affectionate and humble respect. Here I would reiterate that “God has joined us so closely to the world around us that we can feel the desertification of the soil almost as a physical ailment, and the extinction of a species as a painful disfigurement”.67
90. This is not to put all living beings on the same level nor to deprive human beings of their unique worth and the tremendous responsibility it entails. Nor does it imply a divinization of the earth which would prevent us from working on it and protecting it in its fragility. Such notions would end up creating new imbalances which would deflect us from the reality which challenges us.68 At times we see an obsession with denying any pre-eminence to the human person; more zeal is shown in protecting other species than in defending the dignity which all human beings share in equal measure. Certainly, we should be concerned lest other living beings be treated irresponsibly. But we should be particularly indignant at the enormous inequalities in our midst, whereby we continue to tolerate some considering themselves more worthy than others. We fail to see that some are mired in desperate and degrading poverty, with no way out, while others have not the faintest idea of what to do with their possessions, vainly showing off their supposed superiority and leaving behind them so much waste which, if it were the case everywhere, would destroy the planet. In practice, we continue to tolerate that some consider themselves more human than others, as if they had been born with greater rights.
91. A sense of deep communion with the rest of nature cannot be real if our hearts lack tenderness, compassion and concern for our fellow human beings. It is clearly inconsistent to combat trafficking in endangered species while remaining completely indifferent to human trafficking, unconcerned about the poor, or undertaking to destroy another human being deemed unwanted. This compromises the very meaning of our struggle for the sake of the environment. It is no coincidence that, in the canticle in which Saint Francis praises God for his creatures, he goes on to say: “Praised be you my Lord, through those who give pardon for your love”. Everything is connected. Concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society.
92. Moreover, when our hearts are authentically open to universal communion, this sense of fraternity excludes nothing and no one. It follows that our indifference or cruelty towards fellow creatures of this world sooner or later affects the treatment we mete out to other human beings. We have only one heart, and the same wretchedness which leads us to mistreat an animal will not be long in showing itself in our relationships with other people. Every act of cruelty towards any creature is “contrary to human dignity”.69 We can hardly consider ourselves to be fully loving if we disregard any aspect of reality: “Peace, justice and the preservation of creation are three absolutely interconnected themes, which cannot be separated and treated individually without once again falling into reductionism”.70 Everything is related, and we human beings are united as brothers and sisters on a wonderful pilgrimage, woven together by the love God has for each of his creatures and which also unites us in fond affection with brother sun, sister moon, brother river and mother earth.
VI. The common destination of goods
93. Whether believers or not, we are agreed today that the earth is essentially a shared inheritance, whose fruits are meant to benefit everyone. For believers, this becomes a question of fidelity to the Creator, since God created the world for everyone. Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. The principle of the subordination of private property to the universal destination of goods, and thus the right of everyone to their use, is a golden rule of social conduct and “the first principle of the whole ethical and social order”.71 The Christian tradition has never recognized the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property. Saint John Paul II forcefully reaffirmed this teaching, stating that “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone”.72 These are strong words. He noted that “a type of development which did not respect and promote human rights – personal and social, economic and political, including the rights of nations and of peoples – would not be really worthy of man”.73 He clearly explained that “the Church does indeed defend the legitimate right to private property, but she also teaches no less clearly that there is always a social mortgage on all private property, in order that goods may serve the general purpose that God gave them”.74 Consequently, he maintained, “it is not in accord with God’s plan that this gift be used in such a way that its benefits favour only a few”.75 This calls into serious question the unjust habits of a part of humanity.76
94. The rich and the poor have equal dignity, for “the Lord is the maker of them all” (Prov 22:2). “He himself made both small and great” (Wis 6:7), and “he makes his sun rise on the evil and on the good” (Mt 5:45). This has practical consequences, such as those pointed out by the bishops of Paraguay: “Every campesino has a natural right to possess a reasonable allotment of land where he can establish his home, work for subsistence of his family and a secure life. This right must be guaranteed so that its exercise is not illusory but real. That means that apart from the ownership of property, rural people must have access to means of technical education, credit, insurance, and markets”.77
95. The natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone. If we make something our own, it is only to administer it for the good of all. If we do not, we burden our consciences with the weight of having denied the existence of others. That is why the New Zealand bishops asked what the commandment “Thou shalt not kill” means when “twenty percent of the world’s population consumes resources at a rate that robs the poor nations and future generations of what they need to survive”.78
VII. The gaze of Jesus
96. Jesus took up the biblical faith in God the Creator, emphasizing a fundamental truth: God is Father (cf. Mt 11:25). In talking with his disciples, Jesus would invite them to recognize the paternal relationship God has with all his creatures. With moving tenderness he would remind them that each one of them is important in God’s eyes: “Are not five sparrows sold for two pennies? And not one of them is forgotten before God” (Lk 12:6). “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them” (Mt 6:26).
97. The Lord was able to invite others to be attentive to the beauty that there is in the world because he himself was in constant touch with nature, lending it an attention full of fondness and wonder. As he made his way throughout the land, he often stopped to contemplate the beauty sown by his Father, and invited his disciples to perceive a divine message in things: “Lift up your eyes, and see how the fields are already white for harvest” (Jn 4:35). “The kingdom of God is like a grain of mustard seed which a man took and sowed in his field; it is the smallest of all seeds, but once it has grown, it is the greatest of plants” (Mt 13:31-32).
98. Jesus lived in full harmony with creation, and others were amazed: “What sort of man is this, that even the winds and the sea obey him?” (Mt 8:27). His appearance was not that of an ascetic set apart from the world, nor of an enemy to the pleasant things of life. Of himself he said: “The Son of Man came eating and drinking and they say, ‘Look, a glutton and a drunkard!’” (Mt 11:19). He was far removed from philosophies which despised the body, matter and the things of the world. Such unhealthy dualisms, nonetheless, left a mark on certain Christian thinkers in the course of history and disfigured the Gospel. Jesus worked with his hands, in daily contact with the matter created by God, to which he gave form by his craftsmanship. It is striking that most of his life was dedicated to this task in a simple life which awakened no admiration at all: “Is not this the carpenter, the son of Mary?” (Mk 6:3). In this way he sanctified human labour and endowed it with a special significance for our development. As Saint John Paul II taught, “by enduring the toil 73 of work in union with Christ crucified for us, man in a way collaborates with the Son of God for the redemption of humanity”.79
99. In the Christian understanding of the world, the destiny of all creation is bound up with the mystery of Christ, present from the beginning: “All things have been created though him and for him” (Col 1:16).80 The prologue of the Gospel of John (1:1-18) reveals Christ’s creative work as the Divine Word (Logos). But then, unexpectedly, the prologue goes on to say that this same Word “became flesh” (Jn 1:14). One Person of the Trinity entered into the created cosmos, throwing in his lot with it, even to the cross. From the beginning of the world, but particularly through the incarnation, the mystery of Christ is at work in a hidden manner in the natural world as a whole, without thereby impinging on its autonomy.
100. The New Testament does not only tell us of the earthly Jesus and his tangible and loving relationship with the world. It also shows him risen and glorious, present throughout creation by his universal Lordship: “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Col 1:19-20). This leads us to direct our gaze to the end of time, when the Son will deliver all things to the Father, so that “God may be everything to every one” (1 Cor 15:28). Thus, the creatures of this world no longer appear to us under merely natural guise because the risen One is mysteriously holding them to himself and directing them towards fullness as their end. The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence.
36 John Paul II, Message for the 1990 World Day of Peace, 15: AAS 82 (1990), 156.
37 Catechism of the Catholic Church, 357.
38 Angelus in Osnabrück (Germany) with the disabled, 16 November 1980: Insegnamenti 3/2 (1980), 1232.
39 Benedict XVI, Homily for the Solemn Inauguration of the Petrine Ministry (24 April 2005): AAS 97 (2005), 711.
40 Cf. Bonaventure, The Major Legend of Saint Francis, VIII, 1, in Francis of Assisi: Early Documents, vol. 2, New York-London-Manila, 2000, 586.
41 Catechism of the Catholic Church, 2416
42 German Bishops’ Conference, Zukunft der Schöpfung – Zukunft der Menschheit. Einklärung der Deutschen Bischofskonferenz zu Fragen der Umwelt und der Energieversorgung, (1980), II, 2.
43 Catechism of the Catholic Church, 339.
44 Hom. in Hexaemeron, I, 2, 10: PG 29, 9.
45 The Divine Comedy, Paradiso, Canto XXXIII, 145.
46 Benedict XVI, Catechesis (9 November 2005), 3: Insegnamenti 1 (2005), 768.
47 Id., Encyclical Letter Caritas in Veritate (29 June 2009), 51: AAS 101 (2009), 687.
48 John Paul II, Catechesis (24 April 1991), 6: Insegnamenti 14 (1991), 856.
49 The Catechism explains that God wished to create a world which is “journeying towards its ultimate perfection”, and that this implies the presence of imperfection and physical evil; cf. Catechism of the Catholic Church, 310.
50 Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 36.
51 Thomas Aquinas, Summa Theologiae, I, q. 104, art. 1 ad 4.
52 Id., In octo libros Physicorum Aristotelis expositio, Lib. II, lectio 14.
53 Against this horizon we can set the contribution of Fr Teilhard de Chardin; cf. Paul VI, Address in a Chemical and Pharmaceutical Plant (24 February 1966): Insegnamenti 4 (1966), 992-993; John Paul II, Letter to the Reverend George Coyne (1 June 1988): Insegnamenti 11/2 (1988), 1715; Benedict XVI, Homily for the Celebration of Vespers in Aosta (24 July 2009): Insegnamenti 5/2 (2009), 60
54 John Paul II, Catechesis (30 January 2002),6: Insegnamenti 25/1 (2002), 140.
55 Canadian Conference of Catholic Bishops, Social Affairs Commission, Pastoral Letter You Love All that Exists… All Things are Yours, God, Lover of Life” (4 October 2003), 1.
56 Catholic Bishops’ Conference of Japan, Reverence for Life. A Message for the Twenty-First Century (1 January 2000), 89.
57 John Paul II, Catechesis (26 January 2000), 5: Insegnamenti 23/1 (2000), 123.
58 Id., Catechesis (2 August 2000), 3: Insegnamenti 23/2 (2000), 112.
59 Paul Ricoeur, Philosophie de la Volonté, t. II: Finitude et Culpabilité, Paris, 2009, 216.
60 Summa Theologiae, I, q. 47, art. 1.
62 Cf. Ibid., art. 2, ad 1; art. 3.
63 Catechism of the Catholic Church, 340.
64 Canticle of the Creatures, in Francis of Assisi: Early Documents, New York-London-Manila, 1999, 113-114.
65 Cf. National Conference of the Bishops of Brazil, A Igreja e a Questão Ecológica, 1992, 53-54.
66 Ibid., 61.
67 Apostolic Exhortation Evangelii Gaudium (24 November 2013), 215: AAS 105 (2013), 1109.
68 Cf. Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 14: AAS 101 (2009), 650.
69 Catechism of the Catholic Church, 2418.
70 Conference of Dominican Bishops, Pastoral Letter Sobre la relación del hombre con la naturaleza (21 January 1987).
71 John Paul II, Encyclical Letter Laborem Exercens (14 September 1981), 19: AAS 73 (1981), 626.
72 Encyclical Letter Centesimus Annus (1 May 1991), 31: AAS 83 (1991), 831.
73 Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 33: AAS 80 (1988), 557.
74 Address to Indigenous and Rural People, Cuilapán, Mexico (29 January 1979), 6: AAS 71 (1979), 209.
75 Homily at Mass for Farmers, Recife, Brazil (7 July 1980): AAS 72 (1980): AAS 72 (1980), 926.
76 Cf. Message for the 1990 World Day of Peace, 8: AAS 82 (1990), 152.
77 Paraguayan Bishops’ Conference, Pastoral Letter El campesino paraguayo y la tierra (12 June 1983), 2, 4, d.
78 New Zealand Catholic Bishops Conference, Statement on Environmental Issues (1 September 2006).
79 Encyclical Letter Laborem Exercens (14 September 1981), 27: AAS 73 (1981), 645. 80 Hence Saint Justin could speak of “seeds of the Word” in the world; cf. II Apologia 8, 1-2; 13, 3-6: PG 6, 457-458, 467.
CHAPTERS OF THE ENCYCLICAL
Chapter One: What is Happening to Our Common Home
I. Pollution and climate change
II. The issue of water
III. Loss of biodiversity
IV. Decline in the quality of human life and the breakdown of society
V. Global inequality
VI. Weak responses
VII. A variety of opinions
Chapter Two: The Gospel of Creation
I. The light offered by faith
II. The wisdom of the biblical accounts
III. The mystery of the universe
IV. The message of each creature in the harmony of creation
V. A universal communion
VI. The common destination of goods
VII. The gaze of Jesus
Chapter Three: The Human Roots of the Ecological Crisis
I. Technology: Creativity and power
II. The globalization of the technocratic paradigm
III. The crisis and effects of modern anthropocentrism
Chapter Four: Integral Ecology
I. Environmental, economic and social ecology
II. Cultural ecology
III. Ecology of daily life
IV. The principle of the common good
V. Justice between the generations
Chapter Five: Lines of Approach and Action
I. Dialogue on the environment in the international community
II. Dialogue for new national and local policies
III. Dialogue and transparency in decision-making
IV. Politics and economy in dialogue for human fulfillment
V. Religions in dialogue with science
Chapter Six: Ecological Education and Spirituality
I. Towards a new lifestyle
II. Educating for the covenant between humanity and the environment
III. Ecological conversion
IV. Joy and peace
V. Civic and political love
VI. Sacramental signs and the celebration of rest
VII. The Trinity and the relationship between creatures
VIII. Queen of all creation
IX. Beyond the sun
If you prefer to read the document as a .pdf, you can do so here.
Or visit the Vatican website where the document is posted.