Pope Francis: A Voice for Mercy, Justice, Love, and Care for the Earth; The Liminal Papacy of Pope Francis: Moving toward Global Catholicity

2021 ◽  
Vol 18 (2) ◽  
pp. 339-342
Author(s):  
Brian P. Flanagan ◽  
Keyword(s):  
Pope Francis ◽  
The Earth

Laudato Si’: An Indian Perspective

2017 ◽  
Vol 78 (1) ◽  
pp. 213-225 ◽  
Author(s):  
Clement Campos
Keyword(s):  
Cultural Pluralism ◽  
Pope Francis ◽  
Ecological Degradation ◽  
The Poor ◽  
The Earth ◽  
Indian Context ◽  
Indian Perspective

The Indian context is one of religious and cultural pluralism and massive poverty. Despite the reverence for the earth ingrained by its major religions, it has suffered enormous ecological devastation. In the encyclical Laudato Si,’ Pope Francis may very well be addressing India directly. In this article the author highlights its relevance and stresses the necessity of entering into dialogue with the major religions and the poor. In this way, in solidarity with all people, we can strive to recover our God-given place as creatures that share a bond of kinship with all created realities, heal the wounds inflicted on creation and render justice to the victims of ecological degradation.

Appalachia and Laudato Si’: Developing the Connection between the Poor and the Environment

Horizons ◽  
2019 ◽  
Vol 46 (2) ◽  
pp. 246-269
Author(s):  
Jason King
Keyword(s):  
Environmental Degradation ◽  
Environmental Regulations ◽  
Pope Francis ◽  
The Poor ◽  
The Earth ◽  
Poor Communities

In Laudato Si’, Pope Francis links environmental degradation and the poor, writing that “the poor and the earth are crying out.” Appalachia complicates the pope's claim, however, because it is an area that suffers from environmental degradation but also supports the Trump administration's dismantling of environmental regulations. Thus, Pope Francis’ understanding of the poor in Laudato Si’ needs development in three ways. First, he needs to explore how environmental degradation causes spiritual harm in addition to physical harm. Second, the pope needs to note that spiritual harm often causes the poor to cry out in ways that are sexist, racist, homophobic, and hostile toward the environment. Finally, the pope should note that the voices to be heeded in responding to environmental degradation are those voices marginalized within poor communities because they are most likely to address the spiritual harm and avoid scapegoating others.

scholarly journals A Media Ecologist/Physicist’s Take on Pope Francis’ Encyclical Laudato Si: An Ecumenical Approach to a Dialogue of Science and Religion

Philosophies ◽  
2018 ◽  
Vol 3 (3) ◽  
pp. 22
Author(s):  
Robert Logan
Keyword(s):  
Global Warming ◽  
Systems Approach ◽  
Science And Religion ◽  
Modern Life ◽  
Pope Francis ◽  
Root Cause ◽  
Hebrew Scriptures ◽  
The Earth ◽  
General Systems

An analysis is made of Pope Francis’ Encyclical Laudato Si from a general systems approach. A call is made for a dialogue between theologians and environmental scientist. A parallel is found between the Pope’s identification of rapidification as a root cause of global warming and McLuhan’s notion of the speedup of modern life due to the emergence of electric technology. An analysis of Hebrew Scriptures is made, suggesting that rather than subduing the earth, the translation of Gen 1:28 seems to indicate that the intention was to occupy and tend the land. The Jewish notion of Bal Tashchit one of the 613 mitzvos or commandments from Scripture, supports this interpretation as it calls for stewardship of G-d’s gifts.

scholarly journals Christian “anarchism” of three cosmists (st. Francis of Assisi, N.F. Fedorov, Pope Francis)

2021 ◽  
pp. 42-57
Author(s):  
M. Мadej-Cetnarowska
Keyword(s):  
Sacred Space ◽  
Pope Francis ◽  
Typical Representative ◽  
The Earth ◽  
The World ◽  
Church And Society ◽  
Time Distance ◽  
Basic Concepts ◽  
The Church ◽  
Francis Of Assisi

The philosophy of three prominent Christian thinkers is considered: St. Francis of Assisi, Nikolai Fedorovich Fedorov and Pope Francis. Despite the time distance, each of them sets forth common ideas. It is claimed that the link between these individuals is the philosophy of cosmism. A typical representative of this trend is Nikolai Fedorov, but thinking in the categories of cosmism is also noted in the works of St. Francis of Assisi and Bishop of Rome. It is proposed to call them Christian anarchists who violate the fossilized structure of the church and society. The specificity of their anarchism is emphasized, devoid of negative features, built in the image of Christ and leading to the renewal of the sacred space, the Earth. The basic concepts of each of the three Christian anarchists are considered. The analysis of their philosophy allows for the formulation of the thesis that the ideas they propose to restructure the world and society are based on the principle of Christ – “not by force, but by love”.

scholarly journals A LAUDATO SI’ NA PERSPECTIVA DO MÉTODO: “VER, JULGAR E AGIR”

2016 ◽  
Vol 48 (1) ◽  
pp. 145
Author(s):  
José Neivaldo Souza
Keyword(s):  
Primary Source ◽  
Central Place ◽  
Christian Faith ◽  
Anthropological Perspective ◽  
Pope Francis ◽  
The Earth ◽  
The Creation ◽  
Christian Thought ◽  
Integral Ecology

Resumo: O objetivo deste artigo é fazer uma análise da Carta Encíclica Laudato Si' apresentada pelo Papa Francisco sob o método “ver, julgar e agir”. A Carta é uma reflexão ampla, de perspectiva antropológica, em que a questão ecológica ocupa o lugar central. O Pontífice pretende alcançar, não só o público católico, mas a todos os cidadãos da terra para que tomem consciência da exploração desmedida e predatória do ser humano em relação ao planeta e, com isso, à luz das Escrituras e do pensamento cristão, encontrem novas saídas para a solução dos problemas. Além de ressaltar o pensamento do Papa esta reflexão quer revelar o método que, de forma singela, aparece nas entrelinhas do texto: “ver, julgar e agir”. Assim, na mesma metodologia de Francisco, este artigo aborda três tópicos diversos: 1) Um olhar sobre “nossa casa comum”; 2) Pensar a Criação à luz dos princípios da fé cristã; 3) Ação: por uma ecologia integral. A fonte primária deste estudo é a Carta Encíclica “Laudato si”, porém, consideram-se também outras referências que ajudam a aprofundar algumas questões levantadas por Francisco nesta Carta Encíclica.Abstract: The purpose of this article is to analyze the Encyclical Letter "Laudato Si" presented by Pope Francis under the "see, judge, act" method. The Letter is a broad reflection of the anthropological perspective in which the ecological question occupies the central place. The Pope intends to reach not only the Catholic public, but all citizens of the earth so that they become aware of man’s uncontrolled, predatory exploitation as regards the planet, in order to find, in the light of both the Scriptures and Christian thought, new solutions to solve the problems. This reflection, besides emphasizing Pope Francis’ thought in this Encyclical, wants to reveal the method which appears, beneath the surface, in the text: "see, judge, act". Thus, using the same methodology as the Holy Father, this article discusses three topics: 1) the renewed look at "our common home"; 2) thinking the creation in the light of the Christian faith; 3) action for an integral ecology. Although the primary source of this study is the Encyclical Letter "Laudato Si", other references are also considered that help to deepen some issues raised by Francis in this Encyclical Letter.

scholarly journals Laudato Si’, Pope Francis’ Call to Ecological Conversion: Responding to the Cry of the Earth and the Poor—Towards an Integral Ecology

AJIL Unbound ◽  
2015 ◽  
Vol 109 ◽  
pp. 136-141 ◽  
Author(s):  
Ileana M. Porras
Keyword(s):  
Climate Change ◽  
Environmental Degradation ◽  
Global Climate ◽  
Religious Tradition ◽  
Careful Analysis ◽  
Environmental Crisis ◽  
Pope Francis ◽  
The Poor ◽  
The Earth ◽  
Integral Ecology

The recent Encyclical by Pope Francis, Laudato Si’, On Care for our Common Home, is a remarkable document, both original and continuous within the tradition of Catholic social doctrine. Emerging from and grounded in a very specific religious tradition and constrained by the peculiar encyclical literary form, the document nonetheless seeks to open a dialogue with “every person living on this planet,” about care for our common home. Using the urgency of addressing global climate change as its point of departure, the Encyclical does a superb job summarizing the scope of the present environmental crisis and the disproportionate harms suffered by vulnerable populations of the poor and excluded. It also provides a careful analysis of the root causes of environmental degradation, mapping out the complex linkages and tensions between globalization, economic growth, liberalized trade, unsustainable patterns of consumption and production, environmental degradation, involuntary migration, immiseration and growing inequality. In this respect, the Encyclical, may well come to serve as a useful position paper for the upcoming Paris climate change negotiations or as a background text for a course on climate change or sustainable development. Yet, properly understood, this is not its true purpose. Rather, in its deepest sense, the Encyclical is an appeal to all of humanity to listen to “the cry of the earth and the cry of the poor,” to reject the “throwaway” culture of consumerism, and to embrace a culture of care and a commitment to pursue integral ecology. It is, in other words, a call to ecological conversion: a call addressed not only to individuals but also to individuals-in-community.

scholarly journals Can the Earth be Sacred Once Again? Christianity and Climate Change

2020 ◽  
Vol 2 (1) ◽  
pp. 108-123
Author(s):  
Sean McGrath
Keyword(s):  
Climate Change ◽  
Environmental Crisis ◽  
Pope Francis ◽  
Technological Revolution ◽  
Religious Traditions ◽  
The Earth ◽  
The World ◽  
The Future ◽  
To Come ◽  
Climate Crisis

The following paper takes Pope Francis’ Encyclical on Climate Change as an opportunity to re-open the debate, begun in 1967 by Lynn White Jr., on the theological origins of the environmental crisis. I note that the Pope’s critique of consumerist modernity is strong, but his lack of a genealogical account of modernity remains a weakness of the text. I argue, with White, that the technological revolution which has caused climate change would not have been possible without Christian assumptions. The original disenchantment of the world was the Abrahamic revelation which disjoined divinity and nature, and contra to appearances, the disjunction was only exacerbated by the doctrine of the incarnation. With climate change, modernity is returning to this revelation in the form of the sobering experience of the precarity of the planet. Nature is now experienced as finite once again, and it includes us. Modernity, however, cannot be disavowed any more than disenchantment can easily be forgotten. A return to the Christian roots of disenchantment might help us to remember what we have forgotten: the virtue of contemplation, which could qualify modern attitudes of control and domination, and engender a Christian experience of reverence for nature. While this is a Christian response to the climate crisis, other religious traditions will need to come to analogous forms of earth-centered ethics if we are to achieved the integrated ecological pluralism needed for the future of civilization.

scholarly journals Global Problem, Individual Solutions?

2020 ◽  
Vol 25 ◽  
pp. 279-285
Author(s):  
Cynthia Nolan ◽  
Keyword(s):  
Environmental Problems ◽  
Pope Francis ◽  
Global Environmental Problems ◽  
Global Problem ◽  
The Earth ◽  
Global Environmental ◽  
Global Problems ◽  
Entire World ◽  
The Individual ◽  
Developed Nations

Our Holy Father Pope Francis has encouraged the entire world to care for the earth by protecting its beauty and gifts. Laudato Si was written in 2015, and we are perhaps even more challenged five years later with global environmental problems mostly because the solutions have gotten harder. China refuses to import foreign recyclables, and many developed nations do not have anywhere else to turn. So, what is the obligation of the individual to solve the global problems of pollution, waste, and degraded climate? Is the effort just as virtuous as the result?

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