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laudato si, mi signore translation

Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. But if they are courageous, they will attest to their God-given dignity and leave behind a testimony of selfless responsibility. Similarly, wetlands converted into cultivated land lose the enormous biodiversity which they formerly hosted. In the same way, when technology disregards the great ethical principles, it ends up considering any practice whatsoever as licit. There are regions now at high risk and, aside from all doomsday predictions, the present world system is certainly unsustainable from a number of points of view, for we have stopped thinking about the goals of human activity. Here we see how environmental deterioration and human and ethical degradation are closely linked. 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”. Young people demand change. The ultimate purpose of other creatures is not to be found in us. Rather, it is another way of working, which forms part of our very essence. We have to accept that technological products are not neutral, for they create a framework which ends up conditioning lifestyles and shaping social possibilities along the lines dictated by the interests of certain powerful groups. The mindset which leaves no room for sincere concern for the environment is the same mindset which lacks concern for the inclusion of the most vulnerable members of society. [17] As Christians, we are also called “to accept the world as a sacrament of communion, as a way of sharing with God and our neighbours on a global scale. 84. What happens with politics? In the face of possible risks to the environment which may affect the common good now and in the future, decisions must be made “based on a comparison of the risks and benefits foreseen for the various possible alternatives”. If we look at the larger picture, we can see that more diversified and innovative forms of production which impact less on the environment can prove very profitable. The respect owed by faith to reason calls for close attention to what the biological sciences, through research uninfluenced by economic interests, can teach us about biological structures, their possibilities and their mutations. [15] For “to commit a crime against the natural world is a sin against ourselves and a sin against God”. They came forth from your all-powerful hand; they are yours, filled with your presence and your tender love. Moreover, biodiversity is considered at most a deposit of economic resources available for exploitation, with no serious thought for the real value of things, their significance for persons and cultures, or the concerns and needs of the poor. A fragile world, entrusted by God to human care, challenges us to devise intelligent ways of directing, developing and limiting our power. This is due partly to the fact that many professionals, opinion makers, communications media and centres of power, being located in affluent urban areas, are far removed from the poor, with little direct contact with their problems. They experience what it means to appreciate each person and each thing, learning familiarity with the simplest things and how to enjoy them. Some studies warn that an acute water shortage may occur within a few decades unless urgent action is taken. We may well be leaving to coming generations debris, desolation and filth. 61. Saint Bonaventure teaches us that “contemplation deepens the more we feel the working of God’s grace within our hearts, and the better we learn to encounter God in creatures outside ourselves”. 179. Ecology, then, also involves protecting the cultural treasures of humanity in the broadest sense. In the family we learn to ask without demanding, to say “thank you” as an expression of genuine gratitude for what we have been given, to control our aggressivity and greed, and to ask forgiveness when we have caused harm. But nowadays, such intervention in nature has become more and more frequent. 153. These simple gestures of heartfelt courtesy help to create a culture of shared life and respect for our surroundings. 174. His disciple Saint Bonaventure tells us that, “from a reflection on the primary source of all things, filled with even more abundant piety, he would call creatures, no matter how small, by the name of ‘brother’ or ‘sister’”. 57. [75] This calls into serious question the unjust habits of a part of humanity. Such creativity would be a worthy expression of our most noble human qualities, for we would be striving intelligently, boldly and responsibly to promote a sustainable and equitable development within the context of a broader concept of quality of life. Dysentery and cholera, linked to inadequate hygiene and water supplies, are a significant cause of suffering and of infant mortality. If politics shows itself incapable of breaking such a perverse logic, and remains caught up in inconsequential discussions, we will continue to avoid facing the major problems of humanity. 227. These include the awareness that each creature reflects something of God and has a message to convey to us, and the security that Christ has taken unto himself this material world and now, risen, is intimately present to each being, surrounding it with his affection and penetrating it with his light. 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. 26. In this sense, we can speak of a “universal fraternity”. 147. [128] The costs of this would be low, compared to the risks of climate change. The specialization which belongs to technology makes it difficult to see the larger picture. Comunicación de la UOC, Eric Hauck, reflexionaron sobre el papel del reportero en los conflictos armados. As these gases build up in the atmosphere, they hamper the escape of heat produced by sunlight at the earth’s surface. There is a growing jurisprudence dealing with the reduction of pollution by business activities. [28] To blame population growth instead of extreme and selective consumerism on the part of some, is one way of refusing to face the issues. “The risk is growing day by day that man will not use his power as he should”; in effect, “power is never considered in terms of the responsibility of choice which is inherent in freedom” since its “only norms are taken from alleged necessity, from either utility or security”. Our relationship with the environment can never be isolated from our relationship with others and with God. [154] ROMANO GUARDINI, Das Ende der Neuzeit, 72 (The End of the Modern World¸ 65-66). [157] Social love is the key to authentic development: “In order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”. We thank you for being with us each day. In different ways, developing countries, where the most important reserves of the biosphere are found, continue to fuel the development of richer countries at the cost of their own present and future. The idea of promoting a different cultural paradigm and employing technology as a mere instrument is nowadays inconceivable. Laudato si' (Praise Be to You) is the second encyclical of Pope Francis.The encyclical has the subtitle "on care for our common home". From professional translators, enterprises, web pages and freely available translation repositories. It is as if the subject were to find itself in the presence of something formless, completely open to manipulation. [121] Catechesis (15 April 2015): L’Osservatore Romano, 16 April 2015, p. 8. This notwithstanding, recent World Summits on the environment have not lived up to expectations because, due to lack of political will, they were unable to reach truly meaningful and effective global agreements on the environment. As a result, “whatever is fragile, like the environment, is defenceless before the interests of a deified market, which become the only rule”.[33]. Why should this document, addressed to all people of good will, include a chapter dealing with the convictions of believers? In this discernment, some questions must have higher priority. [54] JOHN PAUL II, Catechesis (30 January 2002),6: Insegnamenti 25/1 (2002), 140. 161. At her side in the Holy Family of Nazareth, stands the figure of Saint Joseph. The reflection of the Trinity was there to be recognized in nature “when that book was open to man and our eyes had not yet become darkened”. Otherwise, we would not be doing the creatures themselves any good either, for we would be failing to acknowledge their right and proper place. [81] JOHN PAUL II, Address to Scientists and Representatives of the United Nations University, Hiroshima (25 February 1981), 3: AAS 73 (1981), 422. [131] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 469. Among positive experiences in this regard, we might mention, for example, the Basel Convention on hazardous wastes, with its system of reporting, standards and controls. The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence. This rupture is sin. Gen 2:15). Following a period of irrational confidence in progress and human abilities, some sectors of society are now adopting a more critical approach. The existence of laws and regulations is insufficient in the long run to curb bad conduct, even when effective means of enforcement are present. We need only recall how ecosystems interact in dispersing carbon dioxide, purifying water, controlling illnesses and epidemics, forming soil, breaking down waste, and in many other ways which we overlook or simply do not know about. JOHN CHRYSSAVGIS, On Earth as in Heaven: Ecological Vision and Initiatives of Ecumenical Patriarch Bartholomew, Bronx, New York, 2012. Sobriety and humility were not favourably regarded in the last century. At times this attitude exists side by side with a “green” rhetoric. In some coastal areas the disappearance of ecosystems sustained by mangrove swamps is a source of serious concern. [26] For example, the depletion of fishing reserves especially hurts small fishing communities without the means to replace those resources; water pollution particularly affects the poor who cannot buy bottled water; and rises in the sea level mainly affect impoverished coastal populations who have nowhere else to go. 137. We would end up unduly demanding of them something which they, in their smallness, cannot give us. 149. This has to do not only with manual or agricultural labour but with any activity involving a modification of existing reality, from producing a social report to the design of a technological development. Although each chapter will have its own subject and specific approach, it will also take up and re-examine important questions previously dealt with. Laudato si, mi Signore, per frate Uento et per aere et nubilo et sereno et onne tempo, per lo quale, a le Tue creature dài sustentamento. Oceans not only contain the bulk of our planet’s water supply, but also most of the immense variety of living creatures, many of them still unknown to us and threatened for various reasons. [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”. Worldwide, the ecological movement has made significant advances, thanks also to the efforts of many organizations of civil society. In a word, businesses profit by calculating and paying only a fraction of the costs involved. As far as the protection of biodiversity and issues related to desertification are concerned, progress has been far less significant. la acompaño y le acaricio la espalda, pero no se levanta". Some of these signs are also symptomatic of real social decline, the silent rupture of the bonds of integration and social cohesion. But powerful financial interests prove most resistant to this effort, and political planning tends to lack breadth of vision. Human beings cannot be expected to feel responsibility for the world unless, at the same time, their unique capacities of knowledge, will, freedom and responsibility are recognized and valued. [41] Catechism of the Catholic Church, 2416. In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us. II. [69] Catechism of the Catholic Church, 2418. Yet we are called to be instruments of God our Father, so that our planet might be what he desired when he created it and correspond with his plan for peace, beauty and fullness. 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. It is not a lesser life or one lived with less intensity. This suggests the need for an “economic ecology” capable of appealing to a broader vision of reality. 211. When we speak of the “environment”, what we really mean is a relationship existing between nature and the society which lives in it. As often occurs in periods of deep crisis which require bold decisions, we are tempted to think that what is happening is not entirely clear. Life gradually becomes a surrender to situations conditioned by technology, itself viewed as the principal key to the meaning of existence. [82] Technology has remedied countless evils which used to harm and limit human beings. It is you who made the heavens and the earth by your great power and by your outstretched arm! 212. Halfway measures simply delay the inevitable disaster. [8] Accordingly, our human ability to transform reality must proceed in line with God’s original gift of all that is. [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”. 225. When the poor live in unsanitary slums or in dangerous tenements, “in cases where it is necessary to relocate them, in order not to heap suffering upon suffering, adequate information needs to be given beforehand, with choices of decent housing offered, and the people directly involved must be part of the process”. At the same time, they have grown up in a milieu of extreme consumerism and affluence which makes it difficult to develop other habits. [8] JOHN PAUL II, Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 34: AAS 80 (1988), 559. This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. It must be said that some committed and prayerful Christians, with the excuse of realism and pragmatism, tend to ridicule expressions of concern for the environment. Translator. 171. Its worst impact will probably be felt by developing countries in coming decades. 111. It can also produce art and enable men and women immersed in the material world to “leap” into the world of beauty. [152] BENEDICT XVI, Homily for the Solemn Inauguration of the Petrine Ministry (24 April 2005): AAS 97 (2005), 710. [10] Address to the Diplomatic Corps Accredited to the Holy See (8 January 2007): AAS 99 (2007), 73. Christian thought sees human beings as possessing a particular dignity above other creatures; it thus inculcates esteem for each person and respect for others. How could we not acknowledge the work of many scientists and engineers who have provided alternatives to make development sustainable? It is a way of loving, of moving gradually away from what I want to what God’s world needs. We need to see that what is at stake is our own dignity. Social problems must be addressed by community networks and not simply by the sum of individual good deeds. Holy Spirit, by your light you guide this world towards the Father’s love and accompany creation as it groans in travail. 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). Why are we here? It presumes full respect for the human person, but it must also be concerned for the world around us and “take into account the nature of each being and of its mutual connection in an ordered system”. 213. We must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it. These actions cultivate a shared identity, with a story which can be remembered and handed on. We have forgotten that “man is not only a freedom which he creates for himself. 167. Alternatives exist which at least lessen the impact of these projects, like the creation of biological corridors, but few countries demonstrate such concern and foresight. [134] Once more, we need to reject a magical conception of the market, which would suggest that problems can be solved simply by an increase in the profits of companies or individuals. [96] A misguided anthropocentrism need not necessarily yield to “biocentrism”, for that would entail adding yet another imbalance, failing to solve present problems and adding new ones. Laudato si’, mi’ Signore, per frate vento. A healthy politics is sorely needed, capable of reforming and coordinating institutions, promoting best practices and overcoming undue pressure and bureaucratic inertia. [45] The Divine Comedy, Paradiso, Canto XXXIII, 145. non vedi che è in rovina? Never have we so hurt and mistreated our common home as we have in the last two hundred years. The experience of the Babylonian captivity provoked a spiritual crisis which led to deeper faith in God. First, it entails gratitude and gratuitousness, a recognition that the world is God’s loving gift, and that we are called quietly to imitate his generosity in self-sacrifice and good works: “Do not let your left hand know what your right hand is doing… and your Father who sees in secret will reward you” (Mt 6:3-4). The risks involved are not always due to the techniques used, but rather to their improper or excessive application. [85] Ibid., 87-88 (The End of the Modern World, 83). There is a nobility in the duty to care for creation through little daily actions, and it is wonderful how education can bring about real changes in lifestyle. MEXICAN BISHOPS’ CONFERENCE, EPISCOPAL COMMISSION FOR PASTORAL AND SOCIAL CONCERNS, Jesucristo, vida y esperanza de los indígenas e campesinos (14 January 2008). In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. Every act of cruelty towards any creature is “contrary to human dignity”. A delicate balance has to be maintained when speaking about these places, for we cannot overlook the huge global economic interests which, under the guise of protecting them, can undermine the sovereignty of individual nations. Truly, much can be done! The melting in the polar ice caps and in high altitude plains can lead to the dangerous release of methane gas, while the decomposition of frozen organic material can further increase the emission of carbon dioxide. This question not only concerns the environment in isolation; the issue cannot be approached piecemeal. The outcome may be a decision not to proceed with a given project, to modify it or to consider alternative proposals. In her glorified body, together with the Risen Christ, part of creation has reached the fullness of its beauty. This situation has led to a constant schizophrenia, wherein a technocracy which sees no intrinsic value in lesser beings coexists with the other extreme, which sees no special value in human beings. It creates a vicious circle which aggravates the situation even more, affecting the availability of essential resources like drinking water, energy and agricultural production in warmer regions, and leading to the extinction of part of the planet’s biodiversity. [44] Hom. We need to develop a new synthesis capable of overcoming the false arguments of recent centuries. In many places, following the introduction of these crops, productive land is concentrated in the hands of a few owners due to “the progressive disappearance of small producers, who, as a consequence of the loss of the exploited lands, are obliged to withdraw from direct production”. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. de todas las costas efectuadas ante el Tribunal de Primera Instancia y el Tribunal de Justicia. 98. When the human person is considered as simply one being among others, the product of chance or physical determinism, then “our overall sense of responsibility wanes”. Politics and the economy tend to blame each other when it comes to poverty and environmental degradation. BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 14: AAS 101 (2009), 650. The technocratic paradigm also tends to dominate economic and political life. Many cities are huge, inefficient structures, excessively wasteful of energy and water. In the Eucharist, fullness is already achieved; it is the living centre of the universe, the overflowing core of love and of inexhaustible life. This debt can be paid partly by an increase in funding to provide clean water and sanitary services among the poor. And reason pause and recover depth in life generate intelligent and profitable of! 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