What does it mean to take care of the common home?

Caring for the Common Home is an encyclical by Pope Francis published in May 2015. It focuses on caring for the natural environment and all people, as well as broader issues of the relationship between God, humans, and humanity. Land. The subtitle of the encyclical, “Caring for Our Common Home,” reinforces these key themes.

An encyclical is a public letter of the Pope who delves into Catholic doctrine on a topic, often in light of current events. Laudato Si’ is addressed to “every person who inhabits this planet” (LS 3). Therefore, it is offered as part of an ongoing dialogue within the Catholic Church and between Catholics and the world in general.

Laudato Si', as is its original name, is divided into six chapters, each of which can be read in a session of 20 to 30 minutes. The complete encyclical is available on the Vatican website.

• The first chapter, “What is happening to our common home,” summarizes the scope of current problems related to the environment. Among the topics discussed are pollution, climate change, water scarcity, loss of biodiversity and global inequality.

• The second chapter, "The Gospel of Creation", is based on the Bible as a source of knowledge. The Genesis creation accounts are interpreted as an order for responsible cultivation and protection of nature. Past attempts to justify man's absolute dominance over other species "are not a correct interpretation of the Bible" (LS 67). The natural world is also presented as a gift, a message and a common heritage of all peoples.

• Chapter 3: Human Root of the Ecological Crisis" explores the social trends and ideologies that have caused environmental problems. These include the thoughtless use of technology, the impulse to manipulate and control nature, the view of human beings as separate from the environment, narrowly focused economic theories, and moral relativism.

• Chapter 4: An Integral Ecology" presents the encyclical's main solution to current social and environmental problems. Integral ecology affirms that humans are part of a larger world and calls for “integral solutions that consider the interactions of natural systems with each other and with social systems” (LS 139). While the study of ecosystems is well known in the science of ecology, integral ecology expands this paradigm to consider the ethical and spiritual dimensions of how human beings should relate to each other and to the natural world, based on culture, family, community, virtue, religion and respect for the common good.

• «Chapter 5: Some lines of orientation and action» applies the concept of integral ecology to political life. Calls for international agreements to protect the environment and help low-income countries, new national and local policies, inclusive and transparent decision-making, and an economy ordered for the good of all.

• Finally, "Chapter Six: Education and Ecological Spirituality" concludes the encyclical with applications to personal life. It recommends a lifestyle focused less on consumerism and more on timeless and lasting values. It calls for environmental education, joy for the environment, civic love, the reception of the sacraments and an "ecological conversion" in which the encounter with Jesus leads to a deeper communion with God, with others and with the world of nature.

Chapter six of Laudato Si' describes the steps that a person can take in the process of ecological conversion. These include prayer and contemplation, learning about nature, observing the Sabbath day of rest, and reducing participation in materialistic forms of consumer culture. A step as simple as saying grace at mealtime (LS 227) can be a reminder of integral ecology and the individual's relationship with God, nature, and other people.

Most Catholics have positive memories and experiences of nature, but may not have linked them to their faith, so the tips in this section may be helpful in linking spirituality with environmental awareness.

Furthermore, Laudato Si' makes clear that many environmental problems go beyond individuals and extend to broader economic and political systems. This is a fact that can be a challenge for reflection.

Even if each reader of the encyclical committed to the environment in their personal mindset and lifestyle, this would not be enough to stop problems such as the climate crisis and pollution. This is because the main decisions that affect the availability of renewable energy and sustainable practices are not made by individuals, but by governments and large companies.

Therefore, it is important that people of faith get involved in politics and work strategically to achieve positive change. Some of this can occur at the local level through the formation of renewable energy cooperatives and similar initiatives (LS 179). Other work can be done through non-governmental prophetic advocacy groups, such as the Laudato Si' Movement. . Furthermore, the encyclical calls on Catholics to enter the realm of national and international politics, opposing the incentive for leaders to prioritize short-term gains and raising their voices, instead, for policies that support the disadvantaged and promote the common good in the long term (LS 178).