DOING LAUDATO SI WITH POPE FRANCIS: A REVIEW OF

THE GLOBAL APPEAL TO SAVING OUR COMMON HOME

(Obonyilo Philip obonyilo)
The Seed Magazine, 9th Edition. A Publication of the Catholic Youth Organization
of Nigeria. Catholic Church of the Assumption, Falomo, Ikoyi-Lagos. Pg. 13-15.
Concerned with the present state of the environment, the Catholic Church, under the direction
of Pope Francis, in June 2015 released a comprehensive document captioned Laudato Si on
care for our common home.
Laudato si meaning praise be to you, my Lord takes its name from the invocation of Saint
Francis Canticle of the Creatures reminding us that the world which is our collective home can
be likened to a sister with whom life is shared and a beautiful mother opening her arms in warm
embrace. We are components of the earth, her elements make up our bodies, life is received
from the air we breathe, and the refreshing waters for our well-being are some components of
what makes us a part of the earth.
The earth which was in the beginning meant for our sustainability now laments, due to the
extent of abuse, ill-treatment it has suffered by our indiscriminate use of resources endowed her
by nature.
Citing the words of Ecumenical Patriarch Bartholomew, Pope Francis reminded us that
destruction of ecological diversity with its resultant effects on water, land, air and life are sins
and the remedy for these atrocities committed by man is what Saint John Paul II called a Global
Ecological Conversion by which we are enjoined to change direction by taking on actions
that will enable us collectively take care of our home. Blessed Pope Paul VI referred to
ecological concern as a tragic consequence of unchecked human activity arising from
exploitation of natural resources without caution thereby destroying the environment and in
turn becoming the victim of such destruction. Pope Benedict XVI observed that the culture
which shapes human coexistence and the deterioration of nature are closely connected, he asked
us to recognize that the natural environment has been gravely damaged by our behaviour which
he termed irresponsible.
The Holy Father acknowledges that all hope is not lost as there are rising concern for the present
state of the environment from various government and non-governmental organizations on the
need to protect our natural environment indicating that we still possess the collective ability to
working together in preserving our common heritage. Just as on the brink of nuclear crises,
Pope Saint John XXIII in one of his encyclicals Pacem in Terris offered a proposal for peace
and rejection of war, Pope Francis in this encyclical would like to dialogue with all people about
our common home.
The 180 page long encyclical opens and closes with the punctuated refrain praise be to you
divided into six chapters with chapter one presenting the current challenges facing the
environment backed with recent scientific findings while chapter two takes us back through
biblical review of the story of creation with emphasis on Judaeo-Christian tradition. The deepest
causes of ecological crises is discussed in chapter three by analysing the human aspect and a
proposal for Integral Ecology by which the human and social aspects are clearly respected
is suggested by the Pope in chapter four. What ought to be done by initiating honest dialogue

at every strata of life is discussed in chapter five, such dialogue would help build a transparent
decision making process. The concluding chapter invites us to the heart of ecological
conversion with education and spirituality in focus. These sections would be to some extent
discussed in detail in the following paragraphs below.
The recent scientific results on the environment helps us to understand the happenings in our
environment. It is presented in a manner that creates awareness and what each individual can
do about it. Pollution and climate change, the issue of water, loss of biodiversity, a decline in
the quality of human life and the breakdown of society, global inequality, weak responses and
a variety of opinion are the aspects of the present ecological crises discussed in the first chapter.
Pollution as a major issue affects both flora and fauna species with grave consequence to their
health. His Holiness stated that the earth, our home is beginning to look more and more like
an immense pile of filth caused by the throw away culture. Climate Change on the other
hand poses a global challenge with issues ranging with environmental, social, economic and
political implication resulting to migration of vast population. One basic and universal human
right is access to safe drinking water since it is essential for survival therefore, depriving the
less privileged of it is depriving them the right to live and stripping them of their dignity.
Uncontrolled human interference on the ecosystem is resulting in extinction of several flora and
fauna specie for which the present and posterity will never appreciate because they are lost
forever. The Pope noted that there is a connection between all specie implying that we are
dependent on each other. Affected with the current rate of development is the quality of life of
majority of human being. Megacities abound with inefficient structures, waste of energy and
water creates uninhabitable environment health wise, limited access to natural environment
except for the privileged few. Vulnerable persons who constitute a significant percentage of the
global population are the most affected by environmental degradation. The Holy Father
observed that a true ecological approach becomes a social approach implying that attending
to the cry of the earth is also attending to the cry of the poor. Major differences abound over
these issues and the weak responses have deeply affected the Pope because of the sufferings
faced by majority ranging from complacency and cheerful recklessness, lack of adequate
culture and leadership, and willingness to adopt a change of life style to production and
consumption. The final section of this chapter clearly states that a variety of opinion exists
regarding the present environmental situation and its possible solution. On the one hand are
those who believe that there is no need for ethical consideration since ecological issues would
be solved with application of modern technology while on the other hand are those who view
human intervention as no more than a threat, jeopardizing ecosystems, there is therefore, the
need to reduce the presence of humans and her interventions on the earth.
In the second chapter, the Pope adopts some basic traditional concepts applicable to both
Christianity and Judaism to address issues discussed in the previous chapter. He takes a look at
the light offered by faith, the wisdom inherent in biblical account, the mystery of the universe,
the message of each creature in harmony with all creation, a universal communion, the common
destination of goods and the gaze of Jesus. Motivation to care for nature and the most vulnerable
of humans is a part of the Christian faith therefore, dialogue that includes religion, spirituality,
various cultures and disciplines are needed to address ecological crises and its various causes.
Creation story describes the relationship between humans and nature, the earth is a gift to us to
be responsible for so therefore, we must respect the laws guiding it in order not to be held
accountable for its destruction to God who is the father of all and from his outstretched hand,
he has given the gift of creation. Each creature is unique in itself and the universe and all that

is in it are declaring Gods glory and humans as the pinnacle of his creation represents a
uniqueness because we are endowed with intelligence and personal identity. We are all joined
by invisible bond, forming a kind of universal family, benefiting from the same produce of the
earth essentially a shared inheritance which gives us a sense of deep communion which cannot
be real if tenderness, compassion and care for fellow humans and the rest of nature is lacking
in a heart. We who have dominion over it are called to administer its resources with respect.
Jesus therefore invites us to live in full harmony with creation by recognizing the fatherly
relationship God has with each of his creature. At the fullness of time, all of creation will be
surrendered to the father in order that God would be all in all, implying that the destiny of all
creation is bound up with the mystery of Christ.
The third chapter examines the symptoms and deepest causes of the current situation.
Technology has contributed greatly to living conditions which is greatly appreciated but it gives
dominating powers over others to those who possess and use them. This dominant mentality
eventually results in exploitation and destruction of natural resources and vulnerable populace
are in turn, the most affected. This is the result of modern anthropocentrism which is misguided
and therefore selfish. To address this problem, there is the need to protect employment.
Everyone should have a right to work, to be able to fulfil purpose on earth. The dignity of labour
must be protected and respected. There is also the need to address and place restrictions on new
biotechnology as it concerns Genetically Modified Organisms (GMOs). Constant attention and
concern for ethical implication are required on this issue which is complex and requires a
comprehensive approach. Technology should not be severed from ethics so as to limit its own
power.
In the fourth chapter, the Pope recommends integral ecology due to the fact that everything
is closely interrelated. Comprehensive solutions that would take every aspect into consideration
is required to solve ecological crises. He observed that we are faced with one complex crisis
that is environmental and social in nature therefore, it is necessary to protect cultural treasures
of humanity while protecting environmental treasures. Since integral ecology involves daily
living and humans have strong adaptive characteristics to survive in the environment, we are
obliged to help in alleviating adverse effects of our surroundings especially in urban areas by
learning to live productively amidst chaos and uncertainty. We must be committed to caring for
the poor and the vulnerable within our midst, make changes that would be of immense benefit
to them, this is the principle of common good and by this, we are creating a sustainable world
for now and posterity.
What can and what must we do? What line of approach and what actions must we take? These
are the issues addressed in chapter five. Various analyses have been carried out but analyses
itself are not enough. Once again, the term dialogue which presents itself in virtually every
section of this chapter is proposed to involve both individuals and international organizations
who roll out policies. There should be dialogue on the environment. Countries must come
together and formulate plans that would be of benefit to all and not only few countries. Dialogue
for national and local policies should embrace responsibility, community, creativity and love
for ones own country. There should be adequate dialogue and transparency in decision-making
in order not to harm vulnerable people in society, both environmental and social viewpoints
must be analysed and evaluated in business proposals to achieve genuine integral development,
we must honestly discern what policies and businesses that will foster such development.
Political and economic dialogue should aim at improving the real quality of peoples lives.

Dialogue between science and religion is essential as empirical sciences alone cannot wholly
explain life without considering other factors that makes us live together in one accord, make
sacrifices and treat others well. Among themselves, the various religion must also dialogue to
find ways to protecting natural environment, care for the poor and build a network of fraternity
and mutual respect. Various ecological movement must also dialogue. The Holy Father
observed that Patience, self-discipline and generosity are necessary tool in dialogue.
Ecological Conversion is the heart of the final chapter and we are all invited to partake in this
change. Habit and behaviour are not easy to change, education and training will play a pivotal
role in addressing these crises. We are therefore enjoined to turn over a new leaf by choosing
what is good and this can be achieved by educating our people on sustainable environmental
management which in turn will lead to ecological conversion. An environment that is
ecologically sound will promote a sense of joy and peace, an atmosphere of harmony that is
liberating. A liberating environment can promote a civil and political society that is committed
to the common good devoid of violence, exploitation and selfishness. A special attention is
given to the Eucharist, the centre of our celebration, a beacon of light and motivation for
showing concern for the environment. Like the Trinity, we are also enjoined to live in
communion with God, others and creation. Mary herself and Saint Joseph a just man and worker
can educate and motivate us to protect Gods creatures and when its all over, we shall meet
face to face with our God whose beauty is infinite, the new Jerusalem which will be our
common home in future but meanwhile, we must corporately take care of this home entrusted
to us. The Holy Father concludes his reflection which he calls joyful and troubling with two
prayers: A prayer for our earth and a Christian prayer in union with creation.
Laudato Si is a call to conversion, a call to act, a call to responsibility and a call to
accountability. The need to conserve, manage and protect our resources is of paramount
importance, everyone has a part to play. The encyclical is a fresh appeal from the Pope to
everyone to join him negotiate on shaping the future of our planet for good. Environmental
challenges requires urgent attention from both church and world in taking a new path in creating
the Genesis-like environment. As a people in constant need of Gods mercy, we in turn are
obliged to show mercy towards his creatures and resources placed in our care.

REFERENCES
Laudato Si.
https://w2.vatican.va/content/dam/francesco/pdf/encyclicals/documents/papafrancesco_20150524_enciclica-laudato-si_en.pdf, assessed on May 5th, 2016.
Laudato si: A Map. https://www.archtoronto.org/Documents/encyclical_map.pdf,
assessed on June 6th, 2016.
Laudato Si: A Summary. https://www.catholic.org.au/acbc-media/downloads/bishopscommissions/bishops-commission-for-justice-ecology-and-development/laudatosi/1711-encyclical-summary/file, assessed on May 28th, 2016.