Pope Francis’ Encyclical Letter, ‘Laudato Si’ on Care for our Common Home was given on 24th May 2015. On the occasion of its 5th anniversary, the Vatican Dicastery for Integral Human Development announced a Laudato Si Year to promote the ground- breaking teaching of the encyclical on the significant and relevant topic of Ecology. Recently, Cardinal Turkson, Prefect of the above-mentioned Dicastery, announced the creation of a Laudato Si Action Platform which is a new initiative of the Vatican to empower the Universal Church to achieve total sustainability in the holistic spirit of integral ecology. Pope Francis himself launched this seven-year action plan on 24th May 2021 at the closing of the anniversary celebration. More information about Laudato Si Action Platform can be obtained from the Vatican’s and the Dicastery’s Websites.

In this article I would like to briefly present the main teaching of Pope Francis on Integral Ecology as found in his Encyclical. The Holy Father devotes the 4th Chapter of his Encyclical to Integral Ecology. Usually when people talk of environment or ecology they think of the natural environment and such things like plantation of trees, air pollution, garbage, bio-diversity, global warming, climate change etc. Indeed, they are very much part of our environment and must deserve our attention. However, according to Pope Francis, ecology must be understood in a more comprehensive and integral way and not merely in terms of natural environment. 

It is worth recalling that St. Pope Paul VI used the term integral in the context of development in his Encyclical Populorum Progressio (1967) and defined the Christian vision of development not merely in terms of economic growth but as integral: “Development cannot be limited to mere economic growth. In order to be authentic, it must be complete: integral, that is, it has to promote the good of every man and of the whole man” (P.P.14).
 

Environmental, Economic and Social Ecologies

Pope Francis affirms: “Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live…. (Thus) We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental” (L.S. 139).

Thus, the Pope speaks of environmental, economic and social ecologies, all inter-connected. “The protection of the environment is in fact an integral part of the development process and cannot be considered in isolation from it” (L.S. 141). Quoting his Predecessor, Pope Benedict XVI, Pope Francis says: “Every violation of solidarity and civic friendship harms the environment” and goes on to affirm that “social ecology is necessarily institutional, and gradually extends to the whole of society, from the primary social group, the family, to the wider local, national and international communities” (L.S.142). Therefore, “Anything which weakens those institutions has negative consequences, such as injustice, violence and loss of freedom” (Ibid). To prove his point the Holy Father gives just one example:

“Thus, for example, drug use in affluent societies creates a continual and growing demand for products imported from poorer regions, where behaviour is corrupted, lives are destroyed, and the environment continues to deteriorate” (Ibid).

Cultural Ecology

 Pope Francis then speaks of Cultural Ecology which is under threat. “Ecology, then also involves protecting the cultural treasures of humanity in the broadest sense. More specifically, it calls for greater attention to local cultures when studying environmental problems” (L.S. 143).  Holy Father warns us: “The disappearance of a culture can be just as serious, or even more serious than the disappearance of a species of plant or animal” (L.S. 145).  We are painfully aware of some dominant cultures or majoritarian cultures imposing themselves on others and annihilating smaller local cultures. All cultures big or small must be respected, and preserved.

Ecology of Daily Life or Human Ecology  

St. Pope John Paul II drew our attention for the first time to ‘human ecology’ in his Encyclical Centesimus Annus (1991) promulgated on the occasion of the 100th anniversary of RERUM NOVARUM (1891) of Pope Leo XIII. He said: “In addition to the irrational destruction of the natural environment, we must also mention the more serious destruction of the human environment, something which is by no means receiving the attention it deserves……too little effort is made to safeguard the moral conditions for an authentic ‘human ecology’” (C.A.38).

The setting in which people live their daily lives is important for their authentic and integral development. “These settings influence the way we think, feel and act. In our rooms, our homes, our workplaces and neighbourhoods, we use our environment as a way of expressing our identity……. but when it is disorderly, chaotic or saturated with noise and ugliness, such overstimulation makes it difficult to find ourselves integrated and happy” (L.S. 147). Therefore, the Roman Pontiff’s sound advice: “Given the inter-relationship between living space and human behaviour, those who design buildings, neighbourhoods, public spaces and cities, ought to draw on the various disciplines which help us to understand people’s thought processes, symbolic language and ways of acting……how important it is that urban planning always take into consideration the views of those who will live in these areas” (L.S. 150).

Pope Francis is well aware that “lack of housing is a grave problem in many parts of the world, both in rural areas and in large cities….. Having a home has much to do with a   sense of personal dignity and the growth of families. This is a major issue for human ecology” (L.S. 152). Unfortunately, not only poor but many middle-class families are also not able to own a house. Many poor people live in unsanitary slums or dangerous tenements, in overcrowded cities, giving rise to diseases, untimely deaths and all sorts of crimes. 

The quality of life in cities has much to do with the system of transport, says the Pope. The more comfortable and efficient the system of public transportation the happier the people who use them. However, in many places they become source of much suffering for those who use them (cf. L.S. 153). The Pope goes on to observe, “Many cars, used by one or more people, circulate in cities, causing traffic congestion, raising the level of pollution, and consuming enormous quantities of non-renewable energy” (Ibid). 
If we only see the traffic situation in our mega cities like Delhi, Mumbai, Chennai and Kolkata we cannot but agree with the Pope. Hence the need to give priority to public transportation and encourage more and more people to use it. 

Pope Francis reminds us that “Human ecology also implies another profound reality: the relationship between human life and the moral law, which is inscribed in our nature and is necessary for the creation of a more dignified environment” (L.S. 155).

Pope Benedict XVI spoke of an “ecology of man” based on the fact that “man too has a nature that he must respect and that he cannot manipulate at will”. Francis goes on to explain what that means: “The acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation. Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology” (L.S. 155).

One can well understand how due to lack of acceptance and respect for human body and sexuality as God’s gifts, there are widespread sexual promiscuities, rampant use of contraception and abortion, especially female foeticide, which has caused an imbalance in sex ratio, (in India, China etc.) and also resulted in zero or minus population growth in many countries.

Human Ecology and the Common Good 

Furthermore, “Human ecology is inseparable from the notion of the common good, a central and unifying principle of social ethics…. Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development…. Society as a whole and the state in particular are obliged to respect and promote the common good” (L.S. 150 – 157).

It must be squarely acknowledged that human right violations are taking place in many countries, including our own. One of the most common violations is that of religious freedom, resulting in religious persecutions.  Sexual exploitation of women and children is another blatant and widespread violation.

Responsibility towards Future Generations
 
Finally, the notion of the common good also extends to future generations. The world is a gift which we have freely received and must share with others. “Inter-generational solidarity is not optional, but rather a basic question of justice, since the world we have received also belongs to those who will follow us” (L.S. 159).

Then the Holy Father asks us this direct and vexing question: What kind of world do we want to leave to those who come after us, to children who are now growing up?” (L.S. 160).  He goes further on to ask the fundamental questions of the meaning of 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?” (Ibid.) Then he emphatically affirms: “Unless we struggle with these deeper issues, I do not believe that our concern for ecology will produce significant results” (Ibid). 

“Leaving an inhabitable planet to future generations is first and foremost, up to us. The issue is one which dramatically affects us, for it has to do with the ultimate meaning of our earthly sojourn” (Ibid).

Towards the close of the chapter on Integral Ecology, the Pope expresses his sadness seeing the present ecological crisis: “We may well be leaving to coming generations debris, desolation and filth” (L.S. 161). I am afraid the filth is increased manifold due to the irrational and careless disposal of millions of masks, PPE Kits, vaccine syringes, etc. used during the pandemic. This sounds like a doomsday prediction but “the effects of the present imbalance can only be reduced by our decisive action, here and now” (Ibid). We are accountable to those who will have to endure the dire consequences of our inaction.  The difficulties in accepting this challenge is due to an overall ethical and cultural decline: “Men and women of our postmodern world run the risk of rampant individualism, and many problems of the society are connected with today’s self-centred culture of instant gratification” (L.S. 162).

The Pope reminds us that it is not sufficient to keep the poor of the future in mind, but also today’s poor. Hence, “in addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity” (Ibid).

Conclusion 

I have allowed the Holy Father to speak for himself quoting profusely from the Fourth Chapter of Laudato Si on Integral Ecology. Pope Francis has given to the concept of ecology, which is often understood very narrowly by many as natural environment, a much broader sense to include social, human, economic, cultural and moral dimensions as well.  This integrated approach to the subject is very essential if we are to tackle the ecological crises in a significant way. It is a Herculean task. It requires concerted effort. Governments, Heads of States, Scientists, Activists, Teachers, Religious Leaders, and the common man, all must work in solidarity and collaboration for this common cause. If we fail to act here and now, I am afraid as the Holy Father fears “We may well be leaving to coming generations debris, desolation and filth.” Is that what we want to leave as gift to our children?   

(The writer is Bishop of Lucknow)