FRANCIS, at the end of this Encyclical, before proposing the two concluding prayers, claims to have made a “reflection together joyful and dramatic.” I would say, though, that is the joy to prevail – and I say this as a reader not a believer – even if the conditions are painful. It is the joy of being able to believe in a revolutionary change, and a new humanity. It is the joy that lavish words of the Pope, full of hope, even when describing the worst disaster in which we find ourselves.
this Encyclical, in fact, is primarily a harsh but objective awareness about the reality of our common home, the earth with its creation. It is lucid analysis of how much damage we did to things and people by setting our models of development in an insane, so we left that our policy soggiacesse economy and the economy to technology. In his
first part of the script is a perfect summary, highly educational, the situation in which he finds the world: pollution and climate change, the issue of water, loss of biodiversity and the consequences of the deterioration in the quality of human life, social degradation , the spread of lawlessness in a sea of indifference and alleged impotence. A framework that does not leave room for doubt, even scientific. (…) We talk about the reality in a crude but not interpretable, and the fact that several times and in a manner not at random the Encyclical is anchored, partly because of the following considerations. Knowing how to look, with the same ability to be surprised and to soften the beauty of Creation’s of St. Francis – this magnificence is all in the title, he Praised yes – it also means being able to grasp a human condition no longer adequate to the common house, and fully immerse themselves in our time. The reference to “till and keep”, as it is written in Genesis, mentioned on several occasions, is a reference to something ancient and ancestral, asking us since the beginning of the days of living with balance our deepest nature of human beings. Meanwhile, it becomes a revolutionary commitment for the future. There is no doubt that these words represent one of the most important turning points in the history of the Church and above all of humanity.
The novelty lies in the universal message of Francis: he, as he failed to affirm from the very beginning of his pontificate, he intends to speak to those who profess other faiths and non-believers, and does so by choosing a very topical theme, but also timeless, eternal because it really transcends the earthly life of man.
Francis is open to all, as did John XXIII in Pacem in Terris in 1963, who dedicated it says “all men of good will.” Forte is the call for dialogue between religions, between science and religion, between technological knowledge (and technocratic) and ancient wisdom, between paradigms and of all men. No one is excluded from the words of the Holy Father: no one can remain indifferent to the description of the dramatic situation in which it is lowered. We must “feel united by the same concern.”
There are few men of science who have predicted a future in which the human race will die out, it will continue to consume more resources than it had have. Moreover, even Francis writes: “If you observe someone from outside the planetary society, would be surprised in the face of such behavior that sometimes seems suicidal.” These scientists also agree in saying that the end of humanity does not represent the end of the planet, the biosphere would survive to the human species without too much effort, by implementing the necessary adjustments to its complex system of interactions between living things, plants or animals that are.
“We are not God, the earth before us and we have been given.” On the one hand the possibility of human extinction, that I do not consider highly unlikely, it makes sense as well as for those who live a different spiritual dimension of life on earth must necessarily be attributed to a renewed approach in the face of world history. On the other hand all this encourages us, without distinction, to interact more responsibly with the rest of the living species.
It is a step no longer be extended, to make mutually profitable our existence on this planet and preserve it in favor of future generations but also of Creation itself: a system so complex that they are not yet fully known to man, in which the unprovable – according to the scientific means available to us – still has a decisive weight in the order of things, mysterious to those who do not believe, that regards its intimate and faith for believers, however, characterized by a beauty that nails us to our responsibilities. Several times, the Pope speaks of beauty, as a criterion aesthetic and spiritual, that must guide our ethics and our policy. The same beauty that sings St. Francis.
In the Exhortation to till and, beyond a momentous sense of philosophy and theology that is all in the definition of “integral ecology” one can see that even stringent issues can define policies: a disruptive nature that push us no choice to a radical change, which will have to renew the man and the man-made things.
In the text of Francesco There are also references to a techno-financial that does not work and demonstrates its incompatibility with a just and harmonious society. Not only that, but the centrality of politics, meaning the ability to draw the world and we want to make the choices necessary to achieve it, is reaffirmed in the face of a historic moment in which the pursuit of profit almost spasmodic prevents governments from taking decisions far-sighted, able to imagine a future beyond the elections.
(Text taken from the “Guide to reading the encyclical of Pope Francis attached to the Christian Family”)
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