Encyclical Letter Research Articles

Doença, convalescença e ascese: o que suporta um corpo. Notas sobre o cuidado com a mãe Terra, nossa casa comum

O presente artigo visa contribuir com as reflexões acerca da crise ambiental que afeta todos os seres vivos, apontando para a necessidade urgente de repensarmos nosso modus vivendi, pautado no afastamento do desprazer, e reintroduz a noção grega de askesis (ascese). Parte da Encíclica Laudato Si e articula o pensamento do papa Francisco, a respeito do cuidado que devemos ter com a nossa casa comum, à crítica filosófica da Modernidade de Martin Heidegger e às reflexões de Friedrich Nietzsche sobre a Grande Saúde, no intuito de pensarmos uma conduta em que a ascese faça sentido ao homem contemporâneo.

Aportaciones de la Laudato si’ en el contexto de la Agenda 2030 para el Desarrollo Sostenible

Pope Francis has taken part in international agreements on Sustainable Development which have been signed in 2015 and as a precedent, he published the social encyclical letter Laudato si’. This article analyses the encyclical’s contribution in the context of the Agenda 2030 for Sustainable Development. Laudato si’ contributes to the vision of the planet as the common house, an integral approach of the ecology or sustainability, an invitation to the interreligious dialog about sustainability and a call to an ecological conversion. When the Pope invites us to this transformation, he is inviting to a change of vision and of conduct. Definitively, to a change of paradigm. To go out of a myopic and reductionist view, unable to analyze the consequences of own actions and move to a global and planetary vision.

Theorizing Ecclesial Ecocriticism: Pathetic Fallacy in Ecclesiastical Literature on Climate Change

The objective of this paper is to show the Catholic Church's concern with ecology in its literature, its use of literary devices to enhance an effective response to the call for nature's protection and to show to what extent one can hypothesize ecclesial ecocriticism as a theory different from its literary counterparts. The methodology that will be used is that of ecocriticism or green study; this paper is a stylistic investigation of the Catholic Church's discourse on climate change, namely Pope Benedict's encyclical letter Caritas in Veritate on Integral Human Development in Charity and in Truth (2009), and Pope Francis's encyclical letter Laudato Si on Care of our Common Home (2015). Reading these works, one becomes aware that Catholic Church leaders are engaged in a particular type of ecocriticism. How is this different from literary ecocriticism? And for what purpose do church leaders use literary figures in their discourse? These are the questions around which the discussion will be held. The paper will argue that there is an ecclesial ecocriticism endowed with its special characteristics. Our hypothesis is that the use of personification and pathetic fallacy in the two popes' works on nature leads to two types of pathetic fallacies, namely, humanization of nature and naturalization of the human being, thus strengthening this conception of nature as God's creation and gift to humanity, and thus efficiently pleading the latter for nature's protection.

The Pope and the environment: Towards an integral ecology?

The Pope’s encyclical letter, Laudato Si’: On Care for our Common Home (2015), has generated significant debate since its publication. The first Papal pronouncement focused on environmental issues,...

Business ethics and a faith-inspired solution to the problem of economism

This article examines the influence of economism on contemporary business practice. The first part surveys some of the recent scholarship from the business field regarding economism and particularly its accretion from business academia into the workplace. Part two identifies the central problem of economism in an implicit anthropology. Drawing from a variety of commentary and studies, this part illustrates that while reason identifies the deficiency in the economistic view of the human person, an authentic anthropology lies beyond reason’s grasp. The last part aims to show how the encyclical letter Caritas in Veritate of Benedict XVI demonstrates that a reason open to faith points to a solution. The work of the now emeritus pope offers an anthropological vision capable of supplying a foundation to a business ethics that can support a commercial practice better designed to contribute to human development and the satisfaction of human needs.

Initiation and Ecology: Becoming a Christian in the Light of Laudato Si’

The article explores the rites of christian initiation through the ecological lens of Pope Francis' second encyclical letter.

The Biblical Understanding of Laudato Si’

Laudato Si?is a encyclical letter of Pope Francis, which is comprised of six chapters. Subtitled as “On Care for Our Common Home? the document establishes the ecclesiastical perspective regarding the ecological crisis of humankind, and seeks Christian solutions for that. The document`s early chapters deal with existing ecological or ecotheological researches, approaching to the deep dimension of the ecological problematics on the theological basis. This paper`s interest is the chapter 2 “The gospel of creation”among them. “The gospel of creation?provides biblical insights into ecological problematics, reinterpreting Old and New Testament. While the existing understanding of creation stories in Old Testament is the hierarchical relationship of God-Humankind-World, Laudato Si` reads the universal communion among God, Humankind and ecosystem between the lines of biblical texts. Reinterpreting New Testament, the document affirms that the salvation of Jesus Christ is toward not only humankind but every creation. And in the same sense the Good News is proclaimed to every creation. From the eschatological perspective, all creatures will reconcile through Christ, and the fullness of God`s presence will take place in all creation. Such innovative interpretations and reinterpretations of Laudato Si` teaches the raison d`etre of the Catholic Church in an era of ecological crisis. And the ecotheology established on Laudato Si` calls first of all for “ecological conversion”of the church`s belief, theology and praxis.

Laudato Sii and a Spirituality of Resiliency

This article examines Pope Francis’ encyclical letter, Laudato si’, from the perspective of a spirituality of presence, which it relates to resiliency, or the ability of organizations to respond to current or emerging crises. This spirituality consists of two dimensions: the prophetic and the contemplative. This article explores both dimensions and demonstrates their application in a business context. In addition, an important part of a spirituality of presence is Sabbath, which allows for the rest and re-centering of the individual and organization. Once “frenetic activity” ceases, both the leader and the organization can begin the work of anticipating, preparing for, and responding to crises. The focus of this article, therefore, is on the person of the business leader and how he or she might prepare for resiliency individually and then lead an organization through a crisis. The particular crisis the article is concerned with is environmental deterioration as treatedin the papal encyclical.

Gaudium et spes inspiracją dla duszpasterstwa rodzin w Polsce

The Apostolic constitution Gaudium et spes of the Second Vatican Council indicates its pastoral nature. This document places the matter of marriage and family as the first one among the important problems of the modern world and dedicates a significant portion of its reflection to it (nos. 47-52). The author of this article makes the point that this part had an essential influence on the concept and activity of pastoral care of the family in Poland. The teaching of the Second Vatican Council on marriage and family was later authoritatively interpreted and developed in Papal documents: Paul VI (mainly in the encyclical letter Humanae vitae) and John Paul II (especially in the Apostolic exhortation Familiaris consortio, the encyclical letter Evangelium vitae, and Letter to the Families). Papal teaching has allowed the pastoral care of the family to deeper understand the message of the Second Vatican Council and to better incorporate it into everyday life. But it was easier to present the doctrine of the Catholic Church on marriage and family than to convince the youth, betrothed and married couples to apply it in life. The first paragraph of the article contains an analysis of the new aspects of the Second Vatican Council’s teaching on marriage and family, the second paragraph studies the part of the apostolic constitution Gaudier et spes, entitled De matrimonii dignitate and shows its implications in the pastoral care of the family in Poland.

Utopie et dystopie

This paper tries to show that, in our criticism of society today, it is not enough to presuppose an idea of utopia but also to integrate an idea of dystopia into our reflections. The first two parts consider two documents that analyze the socio- environmental crisis of our world today: (1) the fifth assessment report published by the Intergovernmental Panel on Climate Change in 2014, and (2) the Encyclical Letter of Pope Francis on Care of Our Common Home, which argues that there are not two different crises but one single socio-environmental crisis that threatens all life on our planet, and calls for a new ethics. The next two parts confront two philosophers, Ernst Bloch and Hans Jonas. Bloch has provided a strong defense of the utopian thinking but in a Marxist context, whereas Jonas has rejected all utopian thinking and replaced it with the idea of responsibility for the present world. Both thinkers need a more fundamental idea of hope.

Inspirujący wpływ patriarchy Bartłomieja I na encyklikę Laudato Si’

Ecumenical Patriarch Bartholomew I has undertaken various activities in order to protect the environment. In the article, he was depicted as the hierarch of the Orthodox Church, who is particularly friendly to all creatures. He has been recognized internationally due to his contribution in developing ecological programs, chairing Pan-Orthodox gatherings and international symposia, and organizing interdisciplinary seminars. The purpose of these activities is to seek solutions to the most pressing problems relating to the environment. For more than two decades, he has organized “green symposia on the water.” In these important meetings participate Orthodox believers and the faithful of other Christian Churches, as well as scientists, environmentalists, journalists and politicians. The aim of these interdisciplinary symposia is to search for possible activities to the world in which we live, in order to save it for future generations. Patriarch Bartholomew’s significant contribution is also calling for a closer relationship between science and theology. Pope Francis in the Encyclical Letter Laudato Si’ appreciates various forms of ecological activities of “the Green Patriarch” and also refers to the problems related to the protection of the environment undertaken by him. It therefore seems to be reasonable to assert that various actions of the Ecumenical Patriarch Bartholomew I have had an inspiring impact on the emergence of the ecological encyclical of the Roman Catholic Church.

Fair Plan 8: Earth’s Climate Future—Pope Francis’ Population Mistake

Pope Francis wrote in his Encyclical Letter Laudato Si’: On Care for Our Common Home: “Instead of resolving the problems of the poor and thinking of how the world can be different, some can only propose a reduction in the birth rate.” … “To blame population growth instead of extreme and selective consumerism on the part of some is one way of refusing to face the issues.” Here, we test the hypothesis that population size does not matter. We do so in terms of the effect of the size of the human population on its emission of greenhouse gases. We find that the hypothesis is false = PO-PULATION MATTERS. Ceteris paribus, the larger the population of human beings on Planet Earth, the more difficult it will be to reduce, and finally eliminate, the emission of greenhouse gases by humanity and, thereby, constrain human-caused climate change = Anthropogenic Global Warming.

Laudato si’ (senza bosco, né pane né fuoco)

Abstract: The encyclical letter Laudato si’ of the Holy Father Francis on care for our common home, our planet, is considered. The approach to complex socioecological systems is stressed. In this same perspective, the tenth congress of the Italian Society of Silviculture and Forest Ecology, to be held in Firenze (Italy) next September 15th to 18th, aims to highlight the role of forests and forestry in supporting the life on the planet. Forestry can be one of the most dynamic sectors of the “green economy”. The ethical norm of respect for the intrinsic value of the ecosystem is just brought about by concern, closeness and familiarity between man and forest and, on the contrary, it may be hampered by aprioristic resource immobilization.

Reflections on Science, Technology and Risk Regulation in Pope Francis’ Encyclical LetterLaudato Si’

The scientific dimension of risk regulation is obvious. It is accepted that a measure banning a pesticide is to be based on toxicology studies and in particular on the data proving harmful effects for human health or the environment. A more subtle determinant of risk regulation is the ethical dimension of the decisions adopted to control the social risks emerging from new technologies. It is in this context that a document such as the Encyclical letterLaudato Si,on care of the common homeof Pope Francis could offer important reflections on how public policy on science and technology could be enriched by including an ethical perspective. The Laudato Si encyclical letter has been accompanied by wide public attention, spurred on by both the huge popularity of Pope Francis and the announced choice of devoting, for the first time in the history of the Catholic Church, an entire document to environmental issues.

Encyclical Letter “Laudato Si”: A gentle but firm nudge from Pope Francis

Encyclical Letter “Laudato Si”: A gentle but firm nudge from Pope Francis

Wiara jako początek życia wiecznego

From the Enlightement onwards there is a tendency to identify faith with religious outlook. Moreover, one may notice an assumption, that faith consists of one’s religious beliefs. The author makes an analysis of the Heb 1:11 in the context of Catholic-Protestant studies on that text, as well as the Church’s teaching as presented in St. Thomas Aquinas’ works and the Encyclical Letter Spe salvi .

Lying and Christian Ethics.By Christopher O. Tollefsen.

C hristopher T ollefsen ’s book on the ethics of lying weaves together both theological (revelation-based) and philosophical (reason-based) arguments for the traditional Roman Catholic teaching that lying is always and everywhere wrong, regardless of the consequences. It is, however, the philosophical case against lying on which Tollefsen focuses most centrally—not surprisingly, since he is a philosopher. Like Germain Grisez, Joseph Boyle, and John Finnis, Tollefsen is a proponent of the ‘New Natural Law’ school of moral philosophy, a school that is rooted in a certain way of interpreting and developing the natural law thinking of Saint Thomas Aquinas, arguably the single most respected thinker in the Roman Catholic tradition. According to this school, our most basic moral duty is to respect and promote the goods that fulfil human persons, including life, health, truth, friendship, beauty, personal integrity, marriage, and religion. We recognize these things as self-evidently good for their own sakes and do not infer their goodness from mere descriptions of human nature or other facts about the world. While our own circumstances in life will rightly lead us to focus on some goods more than others, we must respect and remain open to all of the goods in every choice we make, and this means we must never act directly or intentionally against any instance of a basic human good. That is, the object of an action must never include damage to a basic human good. Some acts are thus by their very nature intrinsically immoral and sinful and never to be done, no matter what the ulterior goal or circumstances might be—a position articulated by Pope John Paul II in his 1993 encyclical letter Veritatis Splendor .

The Pope's Divisions

Laudato Si’, Pope Francis's June 2015 encyclical letter on the environment, is likely to have a major impact on public discourse, and perhaps on policy.

Solidarität heißt: Strukturen der Sünde gemeinsam überwinden. Zur Aktualität der Soziallehre Johannes Pauls II

Taking the example of the encyclical letter “Sollicitudo rei socialis”, the author demonstrates the ongoing relevance of the social teaching of the Pope John Paul II. First the multifaceted gap between sub-Saharan Africa and the most affluent countries of the world, which stands even wider now than it was in 1987, is noted. Then the Pope's reflections on the causes of these global differences --- especially his notion of “the structures of sin” --- are elaborated with reference to consumption patterns in rich countries, power structures in poor countries, and global institutions. Finally, and in the light of this, it emerges that a transformation of people’s hearts and of institutions --- one taking as its model the principle of solidarity --- is ever more urgently needed.

In Process Citation

The encyclical letter of Papa Francesco on an integral ecology (with its universal, not religious or catholic approach to the theme) includes a very comprehensive "care" of the world. It appears to be of specific interest and relevance for an innovative understanding of the role of the nursing profession, which crosses also frequently the fragile victims of the violations of the "human ecology", and which is called to be among the actors of active promotion of fundamental rights to life.