The release of the encyclical Laudato Si by Pope Francis has stirred much political debate, news clips and sound bites making all kinds of claims about what it does and does not say or what the Pope does and does not support. Yet, most of the comments seem to be disconnected from what he actually stated. Since the beginning of his pontificate his statements and interviews have been scrutinized in a manner that, at times, makes him appear as an “ink blot” psychological test with media commentators and reviewers reading into his views and quotes what they what to express.
Fr. Roca, who has impacted the lives of countless pilgrims who journeyed to Chimayó, NM, died on August 4th. Fr. Roca “has come to symbolize, more than any living person, the heart and soul of El Santuario de Chimayó.” (El Santuario website) Many who have completed the pilgrimage to Chimayó, NM have had the great blessing of meeting Fr. Roca and being impacted by his holiness and life of witness. Please keep him and those close to him in your thoughts and prayers.
“I may be a little one, but I like to do big things.” – Fr. Roca (Beloved Priest of Chimayo at Heart of Community)
It is important remember in this day, what Pope Francis took in 2013 on the occasion of World Environment Day to slam the influence of money and profit in the “human ecology” making the connection between the issues of the environment and poverty.
This post has a little bit of many things.
1. First of all, a great marketing effort by follow the frog label. Very funny and makes the point, with insight and criticism of some eco-gringo aspirations. My only issue with it is the solution: “Just follow the frog”. Really, is that all we can do? I think it is a good thing (perhaps, probably?), but if consumerism leads to the problem, is consuming better really the solution? What would Einstein say: “We can not solve our problems with the same level of thinking that created them”
2. Next, a work of art on the beauty of nature, enjoy.
3. This other insight from John Francis from Ted Talks, who walked the earth in silence for over 2 decades:
“I started talking because I had studied environment. I’d studied environment at this formal level, but there was this informal level. And the informal level — I learned about people, and what we do and how we are. And environment changed from just being about trees and birds and endangered species to being about how we treated each other.Because if we are the environment, then all we need to do is look around us and see how we treat ourselves and how we treat each other.”
This insight learned from the wisdom of reality, of being in touch with the world, is fully in line with the message of human ecology of Pope Francis and the Church.
Today is the day of love and friendship, is the day when all of us remember every special person in our live. Nevertheless, this day all of us are invited to remember the Love of the loves, the Love that gives the own live for friends.
Also we should remember our love for all creatures following the example of Saint Francis of Assisi whose love was example of the respect and careful that creation deserves.
The full page with videos and papers of the Creatio Conference 2013 is available here
Pope Francis’ recent apostolic exhortation has received plenty of attention around the world. Now the man is Time’s “Person of the Year”. But perhaps the most controversial aspect, at least in the USA, has been the economic issue. His words on this subject drew critiques, such as this one from Samuel Gregg here who said some of his positions are “rather questionable”, Rush Limbaugh, and others like this.
This is an extract of what Francis said in Evangelii gaudium:
54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us.
No to the new idolatry of money
55. One cause of this situation is found in our relationship with money, since we calmly accept its dominion over ourselves and our societies. The current financial crisis can make us overlook the fact that it originated in a profound human crisis: the denial of the primacy of the human person! We have created new idols. The worship of the ancient golden calf (cf. Ex 32:1-35) has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose. The worldwide crisis affecting finance and the economy lays bare their imbalances and, above all, their lack of real concern for human beings; man is reduced to one of his needs alone: consumption.
Gregg’s critique reminds me of some responses to very similar comments by Benedict XVI in Caritas in Veritate about the economy. One famous critique to the Pope came from George Weigel, here. Weigel’s article was considered by several commentators as a rather desperate attempt to defend his economic ideology, such as this one. Below what Benedict XVI said:
In fact, if the market is governed solely by the principle of the equivalence in value of exchanged goods, it cannot produce the social cohesion that it requires in order to function well. Without internal forms of solidarity and mutual trust, the market cannot completely fulfil its proper economic function[r1] . And today it is this trust which has ceased to exist, and the loss of trust is a grave loss. It was timely when Paul VI in Populorum Progressio insisted that the economic system itself would benefit from the wide-ranging practice of justice, inasmuch as the first to gain from the development of poor countries would be rich ones.90 According to the Pope, it was not just a matter of correcting dysfunctions through assistance. The poor are not to be considered a “burden”,91 but a resource, even from the purely economic point of view. It is nevertheless erroneous to hold that the market economy has an inbuilt need for a quota of poverty and underdevelopment in order to function at its best. It is in the interests of the market to promote emancipation, but in order to do so effectively, it canno[r2] t rely only on itself, because it is not able to produce by itself something that lies outside its competence. It must draw its moral energies from other subjects that are capable of generating them.
36. Economic activity cannot solve all social problems through the simple application of commercial logic. This needs to be directed towards the pursuit of the common good, for which the political community in particular must also take responsibility. Therefore, it must be borne in mind that grave imbalances are produced when economic action, conceived merely as an engine for wealth creation, is detached from political action, conceived as a means for pursuing justice through redistribution.
The Church has always held that economic action is not to be regarded as something opposed to society. In and of itself, the market is not, and must not become, the place where the strong subdue the weak. Society does not have to protect itself from the market, as if the development of the latter were ipso facto to entail the death of authentically human relations. Admittedly, the market can be a negative force, not because it is so by nature, but because a certain ideology can make it so.
Polanyi’s Big Idea: The Economy Has to Serve Society, Not the Other Way AroundEconomic activity, Polanyi says, started off as just one of many outgrowths of human activity. And so, economics originally served human needs. But over time, people (particularly, policy-making people) got the idea that markets regulated themselves if laws and regulations got out of their way. The free market converts told people that “only such policies and measures are in order which help to ensure the self-regulation of the market by creating the conditions which make the market the only organizing power in the economic sphere.” Gradually, as free market-based thinking was extended throughout society, humans and nature came to be seen as commodities called “labor” and “land.” The “market economy” had turned human society into a “market society.”In short (as social sciences professors prepare to slam their heads into their tables at my reductionism), instead of the market existing to help humans live better lives, humans were ordering their lives to fit into the economy.
Some of the passages in the “Evangelii Gaudium” attracted the criticism of ultraconservatives in the USA. As a Pope, what does it feel like to be called a “Marxist”?“The Marxist ideology is wrong. But I have met many Marxists in my life who are good people, so I don’t feel offended.”
The most striking part of the Exhortation was where it refers to an economy that “kills”…
“There is nothing in the Exhortation that cannot be found in the social Doctrine of the Church. I wasn’t speaking from a technical point of view, what I was trying to do was to give a picture of what is going on. The only specific quote I used was the one regarding the “trickle-down theories” which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and social inclusiveness in the world. The promise was that when the glass was full, it would overflow, benefitting the poor. But what happens instead, is that when the glass is full, it magically gets bigger nothing ever comes out for the poor. This was the only reference to a specific theory. I was not, I repeat, speaking from a technical point of view but according to the Church’s social doctrine. This does not mean being a Marxist.”
In modern economic theories, there is often a utilitarian concept of work, production and the market. Yet God’s plan, as well as experience, show that the one-sided logic of sheer utility and maximum profit are not conducive to harmonious development, to the good of the family or to building a just society, because it brings in its wake ferocious competition, strong inequalities, degradation of the environment, the race for consumer goods, family tensions. Indeed, the utilitarian mentality tends to take its toll on personal and family relationships, reducing them to a fragile convergence of individual interests and undermining the solidity of the social fabric.
Roger Pielke Jr. has an excellent summary on the “state of climate change”, (view the article), given in his testimony to the House last week. The full testimony is posted here, with some of the highlights below. Also, there is an interesting confrontation item by item on the mistakes of the last IPCC assessment for anyone who is looking for more detail. Bottom line, there is no evidence for an increase in weather disasters. Bellow, the highlights:
- There exists exceedingly little scientific support for claims found in the media and political debate that hurricanes, tornadoes, floods and drought have increased in frequency or intensity on climate timescales either in the United States or globally.1
- Similarly, on climate timescales it is incorrect to link the increasing costs of disasters with the emission of greenhouse gases.
- These conclusions are supported by a broad scientific consensus, including that recently reported by the Intergovernmental Panel on Climate Change (IPCC) in its fifth assessment report (2013) as well as in its recent special report on extreme events (2012).
To avoid any confusion
Because the climate issue is so deeply politicized, it is necessary to include several statements beyond those reported above.
- Humans influence the climate system in profound ways, including through the emission of carbon dioxide via the combustion of fossil fuels.4
- Researchers have detected and (in some cases) attributed a human influence in other measures of climate extremes beyond those discussed in this testimony, including surface temperatures (heat waves) and in some measures of precipitation.5
- The inability to detect and attribute increasing trends in the incidence of hurricanes, floods, tornadoes and drought does not mean that human-caused climate change is not real or of concern.
- It does mean however that some activists, politicians, journalists, corporate and government agency representatives and even scientists who should know better have made claims that are unsupportable based on evidence and research.
- Such claims could undermine the credibility of arguments for action on climate change, and to the extent that such false claims confuse those who make decisions related to extreme events, they could lead to poor decision making.
- A considerable body of research projects that various extremes may become more frequent and/or intense in the future as a direct consequence of the human emission of carbon dioxide.6
- Our research, and that of others, suggests that assuming that these projections are accurate, it will be many decades, perhaps longer, before the signal of human-caused climate change can be detected in the statistics of hurricanes (and to the extent that statistical properties are similar, in floods, tornadoes, drought).7
The remainder of this written testimony provides data and references to support the claims made in the “take-home points” above. The “take-home points” are broadly supported by peer-reviewed research, US governmental assessments of climate science and the recent reports of the Intergovernmental Panel on Climate Change, specifically its Special Report on Extreme Events (IPCC SREX 2012) and its recently-released Working Group I report of its fifth assessment.8