Vatican City, Jun 18, 2020 / 09:00 am (CNA).- With a new 200-page document, the Vatican is encouraging Catholics to put their faith into action to promote integral ecology and care of creation, following the inspiration of Pope Francis’ encyclica… […]
Washington D.C., May 29, 2020 / 04:00 pm (CNA).- Cardinal Peter Turkson has said that the principle of “non-violence” extends beyond opposing physical violence, and must include the protection human rights from exploitation.
Acknowledging the week’s protests and rioting in Minneapolis, the Vatican cardinal made the comments during an event to mark five years since the promulgation of the papal encyclical Laudato si’.
“There’s a lot of talk within the same church about Christian non-violence,” said Cardinal Turkson, head of the Vatican’s Dicastery for Promoting Integral Human Development, making reference to the social unrest in Minneapolis following the death of George Floyd.
“Christian non-violence is not only when you [do not] hold a gun or a knife to the throat of somebody. Christian non-violence is also when you do not do violence to people’s dignity, people’s rights,” he said.
When the conditions necessary for human flourishing are not met in society, then the “cry of the poor” can be heard, he said, pointing to prayers for victims of racism and injustice in the wake of the Minneapolis riots.
Cardinal Turkson made his remarks as he led an online panel discussion on Friday. The event “Laudato Si After Five Years: Hearing the Cry of the Earth and the Cry of the Poor” was co-sponsored by the Vatican and Georgetown University’s Initiative on Catholic Social Thought and Public Life.
Kim Daniels, associate director of the initiative, began Friday’s event with a prayer for George Floyd “and all those who suffer from acts of racism and injustice,” after a “tragic week” where large riots and protests had occurred in Minneapolis, New York, and other cities in the U.S. Daniels was appointed by Pope Francis to the Vatican’s Dicastery for Communication in 2016.
The protests followed the death of George Floyd in Minneapolis on Monday after a police officer was seen kneeling on his neck for several minutes while arresting him. Floyd, moaning and crying out in apparent pain, said repeatedly that he could not breathe in a video of the incident taken by bystanders.
Floyd appeared unconscious several minutes into the video, and according to the police department was later taken to a hospital where he died. Four police officers involved in Floyd’s arrest were fired from the department, and one was arrested on Friday and charged with murder and manslaughter.
Noting the prayer for Floyd and other victims of racism and injustice at the beginning of Friday’s event, Turkson said that “it’s just a cry for people to recognize that every human being requires a minimum of social conditions to enable him to live, and live successfully and happily.”
Both human beings and the environment need to be cared for, he said, and when they are not “the cry of the earth and the cry of the poor” is heard—a key message of Laudato si’.
The “cry of the poor” occurs because “what they need to constitute their thriving, prosperous environment, is denied them,” the cardinal said. “And that’s why we talk about justice.”
The human and economic toll of the new coronavirus (COVID-19) pandemic has also taught ecological lessons, he said.
Turkson pointed out that lockdown conditions have resulted in emissions drops, causing cleaner air in India and China, but the sudden unemployment of millions of people as a result of the economic shutdown challenges the very sustainability of the current economic system.
Cardinal Turkson said that Pope Francis’ letter was the “result of a lot of teaching” from previous popes.
Pope St. Paul VI’s encyclical Populorum progressio stressed care for nature and established ecology as “a set of conditions which constitute an environment which enables something to thrive,” Turkson said, while Pope St. John Paul II talked about human ecology and the environment of moral conditions which one needs to live well, and Pope Benedict XVI’s encyclical Caritas in Veritate taught that “society itself also has an environment that needs to be respected.”
Integral ecology, he said, is “ecology of nature, ecology of the human person, ecology of society, ecology of peace.”
Denver Newsroom, May 22, 2020 / 04:58 pm (CNA).- Susan Varlamoff, a retired biologist and parishioner at St. John Neumann Catholic Church, was in 2015 serving as director of the Office of Environmental Sciences at the University of Georgia, when she heard that Pope Francis was working on an encyclical on the environment.
Varlamoff told CNA that working for a cleaner environment has been a personal mission for her for many years, in part because her family suffered the negative effects of living near a toxic landfill when she was a child.
“I’ve been on the forefront of this, doing so much in my own home, but to actually see the Catholic Church embrace this and the pope, who’s a trained chemist, come out with an environmental encyclical was absolutely thrilling,” she told CNA.
Varlamoff approached her archbishop at the time— Wilton Gregory, now Archbishop of Washington— to see if she could somehow offer her scientific expertise to the pope.
Gregory laughed and said the pope likely had all the scientific help he needed— but, he said, the archdiocese would need its own action plan.
Valamoff began collaborating with climate scientists and other professionals at the University of Georgia, along with several interreligious groups who also were working on addressing environmental issues, to begin the process of creating the action plan. Before they could do much, Laudato si’ was promulgated.
Valamoff said when she read the encyclical, it exceeded her expectations. It was clear to her that Pope Francis had received good input from his scientific advisors, she said.
“What I was surprised about the document was that it addressed many different environmental issues from biodiversity, energy, water, and then he talked about the unfair way that the environmental issues are affecting the poor. They’re taking a disproportionate share of the burden, of these environmental issues,” Varlamoff said.
Laudato si’ was released in May 2015. By November, Susan and her team presented a 48-page, peer-reviewed action plan to the Archdiocese of Atlanta.
The plan suggests ten areas where Catholics in Atlanta can make changes to make their homes— or their parishes— more eco-friendly, from energy efficiency and recycling to sustainable landscaping and water conservation.
Each section includes a few concrete suggestions that vary in time commitment, cost, and resources. For example, if you want to conserve water, you can check your toilet for slow leaks. Or, if you want to do something bigger, you can install a drip irrigation system in your yard.
The archdiocese presented the plan in 2016, and sent a copy to every parish.
Now, four years on, there are at least 60 or 70 parishes throughout the archdiocese that have a sustainability ministry, Varlamoff said.
One of the first things Varlamoff did at her parish was to replace styrofoam and disposable dishes at events with actual dishes, which reduced waste after large events.
In addition, after an energy audit, the parish replaced all its light bulbs, and is transforming its campus by planting native plants and trees.
She said for the ministries to work well, each parish needs a point person.
“They need somebody to lead the effort, to inspire the people to do this work, and to bring together experts and interested people to move the parishioners and to move the pastor and facilities manager and parish council to do this work,” she said.
At the beginning of this year, the Atlanta archdiocese started the Laudato Si Initiative, meant to expand on what the parish teams were already doing under the action plan.
The archdiocese also hired two Laudato si’ coordinators, including a sustainability strategist, in February.
Leonard Robinson, the sustainability strategist, has some 45 years experience in the field and previously worked with several California governors at the California Environmental Protection Agency.
He said not every parish in Atlanta has embraced the call for greater sustainability, partly because it simply was something new for many of them.
“It’s a slight change, but it’s not the change people expect. A lot of the parishes said, ‘Okay, we’re overburdened. We’ve got all these ministries we’ve got doing this, this and this. We don’t have time for one more thing’,” Robinson told CNA.
“Well, I explained that this one more thing it’s not really a thing, we want to weave sustainability in all walks of Catholic life, education, ministry, and everything else. So if you’re open to it, you won’t even notice that it’s extra work. You might find in some cases there’s less, and you’ll have more resources to do other things.”
In some cases, the best way to approach parishes or individuals is not to even mention the phrases “climate change” or “sustainability.”
“Let’s say energy efficiency. Let’s say water conservation. Let’s say sustainable landscapes. Let’s say extra resources for other ministries, because you’re saving energy, and these things when you save them, it does save you money, but it’s not about money, it’s maximizing the things that you do to enforce other ministries.”
Robinson said the Laudato Si Action Plan was a great starting point, a “roadmap” for his work at the archdiocese.
“That was one of the attractions for my job. I don’t have to start from zero, I’ve got this roadmap. All I have to do is institute that and weave that into every part of Catholic life,” he said.
Varmaloff commented: “The Pope is so well respected as a moral leader in the world…why shouldn’t Catholic churches be demonstration sites for energy efficiency, water efficiency, growing food sustainably? Why not recycling? There’s no reason why the Catholic church can’t lead the way.”
In preparation for my participation in a USCCB sponsored symposium for the fifth anniversary of Pope Francis’ encyclical letter Laudato Si, I reread the famous and controversial document with some care. Many of the themes […]
Vatican City, May 19, 2020 / 11:00 am (CNA).- The Vatican will on May 24 launch a year-long celebration of Pope Francis’ environmental encyclical Laudato si’ to mark its fifth anniversary.
The “special Laudato si’ anniversary y… […]
Vatican City, Mar 3, 2020 / 09:57 am (CNA).- Pope Francis is calling on Catholics to participate in “Laudato si’ Week” in May to encourage care for our common home.
“I renew my urgent call to respond to the ecological crisis. The cry of the earth and the cry of the poor cannot wait anywhere,” Pope Francis said in a video message published March 3.
The video shows young protesters yelling, “Climate justice, now” juxtaposed with images of wildlife in Africa and a beached whale.
Laudato si’ Week, sponsored by the Dicastery for Integral Human Development will take place May 16-24. The date marks the 5th anniversary of the publication of Pope Francis’ encyclical on integral human ecology.
The Global Catholic Climate Movement and Renova + are facilitating the campaign.
The Laudato si’ Week website recommends Catholics participate by engaging elected representatives, conducting an energy audit, or divesting in fossil fuels. It also recommends the option to “represent your commitment with a symbolic gesture,” such as planting a tree or attending a climate strike.
Laudato si’, which means “Praise be to You,” was published June 18, 2015, and was dated May 24. Pope Francis took the name for the encyclical from St. Francis of Assisi’s medieval Italian prayer “Canticle of the Sun,” which praises God through elements of creation such as Brother Sun, Sister Moon, and “our sister Mother Earth.”
The encyclical argues that it is not possible to effectively care for the environment without first working to defend human life.
It states that it is “clearly inconsistent” to combat the trafficking of endangered species while remaining indifferent toward the trafficking of persons, to the poor and to the decision of many “to destroy another human being deemed unwanted.”
Pope Francis also highlighted that concern for the protection of nature is “incompatible with the justification of abortion.”
“How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties?” he asked.
The pope also addressed the highly-debated topic of population control, a proposed solution to problems stemming from poverty and maintaining a sustainable consumption of the earth’s resources.
“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,” Francis lamented.
He denounced the fact that developing countries often receive pressure from international organizations who make economic assistance “contingent on certain policies of ‘reproductive health.’”
“In the face of the so-called culture of death, the family is the heart of the culture of life,” Pope Francis wrote in Laudato si’.
“The urgent challenge to protect our common home includes a concern to bring the whole human family together … for we know that things can change,” he said.
Arlington, Va., Nov 29, 2019 / 03:00 am (CNA).- Years before Pope Francis’ ecological encyclical Laudato Si’ was published, a Trappist monastery in Virginia went back to its spiritual roots by embracing environmental stewardship.
“This really is a re-founding,” Fr. James Orthmann of Holy Cross Abbey in Berryville, Va. told CNA, a “real renewal and a re-founding, and in a real sense getting back to our traditional roots.”
Since 2007, the community has taken concrete steps to be better stewards of the earth in the tradition of the Cistercian Order, while also reaching into the outside world to draw more Catholic men to their monastic life.
The abbey was founded in 1950 after a planned Trappist abbey in Massachusetts burned down. The Diocese of Richmond offered to accept the monks and they procured 1200 acres of pasture on the Shenandoah River in Northwest Virginia, just in the shadow of the Blue Ridge Mountains to the east.
However by the early 2000s, the community had shrunk along with the overall number of religious priests and brothers in the U.S., which has fallen by more than 50 percent since 1965. The community’s Father Immediate – the abbot of their mother house – suggested in 2007 they start planning how to sustain the abbey for the long-term.
The monks discussed their most important resources and “literally everybody talked about our location, our land,” Fr. James recalled. “As monks who follow the Rule of St. Benedict, we have a vow of stability. So we bind ourselves to the community and to the place that we enter.”
The Trappists have a long history of settling in valleys and caring for the land, dating back to their roots in the Cistercian Order and their mother abbey in Citeaux, France, founded in 1098. Monks at Holy Cross Abbey began farming the land in 1950 but as the community grew older, they leased out the land to local farmers and made creamed honey and fruitcake for their labor.
“We live a way of life that’s literally rooted in the land,” Fr. James explained. “The liturgical life reflects the succession of the seasons, and the more you become sensitized to that, the symbolism of the liturgy becomes so much more compelling.”
So what specifically have the monks done to become better environmental stewards? First, they reached out to the University of Michigan’s School of Natural Resources and Environment to author a study on how the abbey could be more environmentally sustainable in the Cistercian tradition.
A group of graduate students made the project their master’s thesis. The result was a 400-page study, “Reinhabiting Place,” with all sorts of recommendations for the monks. With these suggestions as a starting place, the monks took action.
First, they turned to the river. They asked the cattle farmer to whom they lease 600 acres of their land to stop his cattle from grazing in the river. This would protect the riverbanks from eroding and keep the cows from polluting the water, which flows into the Potomac River, past Washington, D.C., and eventually feeds the massive Chesapeake Bay.
They fenced off tributaries of the river and planted native hardwoods and bushes on the banks as shelter for migratory animals and to attract insects and pollinators to “restore the proper biodiversity to the area,” Fr. James explained. They also leased 180 acres of land to a farmer for natural vegetable farming.
Most of the abbey’s property was put into “conservation easement” with the county and the state. By doing this, the monks promise that the land will forever remain “fallow,” or agricultural and undeveloped, and they receive a tax benefit in return. The county provides this policy to check suburban sprawl and retain a rural and agricultural nature.
The community also switched their heating and fueling sources from fossil fuels to propane gas. They had a solar-fed lighting system installed in two of the guest retreat dorms, and they pay for the recycling of their disposable waste. The monks stopped making fruitcake for a year to install a new more energy-efficient oven and make building repairs.
The have even started offering “green burials” at Cool Spring Cemetery in the Trappist style.
Normal burials can cost well over $7,000 with embalming fluids and lead coffins that can be detrimental to the soil. A Trappist burial, by contrast, is “rather sparse” and “rather unadorned,” Fr. James explained. A monk is wrapped in a shroud and placed directly on a wooden bier in the ground.
The Trappist burials, while quite different from a typical modern burial, actually have an earthy character to them that’s attractive, Fr. James maintained.
After the “initial shock” at seeing such a sparse burial for the first time, “oddly enough, it’s very cathartic and you have a real sense of hope,” he said. The burials are “a lot less formal” and “people [in attendance] are more spontaneous,” he noted, and there’s “even a certain joyfulness to it.”
With their “green burials,” the body is wrapped in a shroud or placed in a biodegradable container like a wooden coffin, and buried in the first four feet of the soil. By one year, just the skeleton may be left, but it’s a harkening back to the Ash Wednesday admonition, “Remember man, that thou art dust, and unto dust thou shalt return.”
And this contrasts with the complicated embalming process of normal funerals where chemicals like formaldehyde can seep into the ground.
The monks have already touched lives with their example of stewardship.
Local residents George Patterson and Deidra Dain produced a film “Saving Place, Saving Grace” about the monastery’s efforts to remain sustainable, for a local PBS affiliate station. The affiliate’s general manager had looked at the story and thought everyone needed to hear it.
The monastery has been an “example” to the county’s leadership with its care for the land, Patterson said. Dain, a retreatant at the monastery some 15 years ago, is not Catholic but found her time at the abbey “inspiring” and as a lover of nature praises their sustainability initiative.
All in all, the communal effort for stewardship is “helping to renew our life,” Fr. James said of the community.
Papal statements on the environment have given a boost to their efforts. “There was a lot of supportive stuff from the time of Pope Benedict about the environment,” Fr. James recalled, particularly in his 2008 encyclical Caritas in Veritate which upheld the responsibility of man to care for the environment.
This “helped bridge” any gulfs that kept certain members of the community from fully embracing the sustainability initiative, Fr. James said.
Parts of Pope Francis’ encyclical on the environment Laudato Si’ are “so sophisticated in (their) grasp of environmental teaching,” he continued, and it’s quite a support to have popes promoting environmental stewardship amidst the bureaucratic tediousness of upgrading the abbey’s land and facilities.
“At the end of the day, I can open up Laudato Si’ and say to myself ‘Ah, this is worth it. We should keep doing this. I’m going to keep putting up with the nonsense to get this done’,” he said.
The community hopes too that it can be a sustainability model for developing countries that might not be able to afford high-tech and expensive solutions to environmental problems. Their facilities are simple by nature and not sophisticated, and the monks’ consumption is already low because they take a vow of poverty.
Plus, retreatants at the monastery can observe first-hand the changes made and consider what they can do in their own lives to be more caring for the environment.
However, in its “re-founding” efforts, the community has also explored ways to attract more vocations to the abbey.
“In the last 10 years, we’ve lost most of our seniors first to illness, aging, and then death. So in a sense, the community has a whole new profile right now,” Fr. James said. The abbey was founded to be “separate” from the cosmopolitan world, but young men are not actively seeking out the monastic life like they did in the 1950s and ’60s.
So the community created a new website and continuously update it with new posts. They started hosting “immersion weekends” where men come and live with the monks for a weekend, praying with them. They expanded their local profile in the community by hosting teenagers to earn their school community service hours. “Only two students had realized we existed here,” Fr. James recalled in a telling moment.
“We’re reaching out to men of all ages, and it’s probably even more likely, given the limits of our way of life, that nowadays it’s going to be older men who are coming to this vocation,” Fr. James admitted. “This way of life and its limits make much more sense to people who have tried their quote-unquote dream, have been disillusioned by the result, and they’re yearning for something more.”
What distinguishes Holy Cross Abbey and the Trappist way of life? Their vocation to community life, Fr. James answered, “the silence, the discipline of silence, and daily familiarity with the Scriptures.”
The monks follow an intense daily schedule of prayer, contemplation, and work that includes 3:30 a.m. prayer and a “Great Silence.” They don’t leave the abbey grounds and don’t own private property.
“It’s a lifestyle that very much will develop one’s interiority, spirituality, relationship with God,” he said. “It’s a vocation of adoration, done in community, and offered to the world around us through hospitality here in this place.”
And the modern world offers special challenges to a man discerning this vocation, he admitted.
“There’s not much in the pop culture to invite a person to even think about interiority. And in fact it can be rather threatening to people,” he said. “Initially,” when one begins to seriously cultivate an interior life, “it’s the negative stuff that comes up.”
However, “with guidance you realize that’s the negative face of very important, unrecognized resources. And our vulnerability is perhaps the greatest resource we have in life. (Even if) that’s not the message you’d get from watching Oprah.”
This article was originally published on CNA Sept. 2, 2015.
NAIROBI, Kenya (CWR) –Archbishop Bert Van Megen, the Apostolic Nuncio to Kenya, urged world Catholic youth to use all means of communication to spread the message of Laudato Si’, at an event marking the fourth […]
Arlington, Va., Mar 25, 2017 / 03:20 pm (CNA).- Years before Pope Francis’ ecology encyclical was published, a Trappist monastery in Virginia went back to its spiritual roots by embracing environmental stewardship.
“This really is a r… […]
The key to making mining an ethical industry, is to “intervene with an ethic of care rather than a mentality of disrespect, or even violence”, said Cardinal Peter Turkson, Monday, in his keynote speech at […]