Pope: the ecological crisis a "historic opportunity" to rethink our lifestyles
Vatican City (AsiaNews) - The "ecological crisis" that the world is facing today is a "historic opportunity" to rethink, in a forward looking way, our model of human development; to give up personal and national lifestyles that are dictated by selfishness and consumerism in favour of solidarity between people, nations and generations, based on our common responsibility towards creation. For Benedict XVI, this requires an awareness that "every business decision has a consequence of a moral character" and, therefore necessitates cultural and ethical renewal. This renewal must address first and foremost the issue of a " human ecology ", that refuses any reduction of the person, be it from an "absolutism" of technology, or the egalitarian vision of the" dignity "of all living beings, which risks leading to a new polytheism.
Pope Benedict XVI's message for the 43rd World Day of Peace: “If you want to cultivate peace, protect creation" comes as the nations of the world discuss their future in Copenhagen. In it, starting from the principle that "creation is the beginning and the foundation of all God’s works and its preservation has now become essential for the pacific coexistence of mankind " (n. 1), the Pope asks each man and every nation to choose paths that lead to the "government" and not the “abuse” of nature, through such means as the use of solar energy, "management of the global water cycle system", "suitable strategies for rural development centred on small farmers and their families "and" the implementation of appropriate policies for the management of forests, for waste disposal and for strengthening the linkage between combating climate change and overcoming poverty "(No. 10).
The ecological question, says Benedict XVI is urgent, " Can we remain indifferent – he asks - before the problems associated with such realities as climate change, desertification, the deterioration and loss of productivity in vast agricultural areas, the pollution of rivers and aquifers, the loss of biodiversity, the increase of natural catastrophes and the deforestation of equatorial and tropical regions? Can we disregard the growing phenomenon of “environmental refugees”, people who are forced by the degradation of their natural habitat to forsake it – and often their possessions as well – in order to face the dangers and uncertainties of forced displacement? Can we remain impassive in the face of actual and potential conflicts involving access to natural resources? All these are issues with a profound impact on the exercise of human rights, such as the right to life, food, health and development"(n. 4).
The answer has to start from the premise that "the ecological crisis cannot be viewed in isolation from other related questions, since it is closely linked to the notion of development itself and our understanding of man in his relationship to others and to the rest of creation. Prudence would thus dictate a profound, long-term review of our model of development, one which would take into consideration the meaning of the economy and its goals with an eye to correcting its malfunctions and misapplications"(No. 5). In short, "a profound cultural renewal" is needed, the rediscovery of those values that constitute the foundation on which to build a better future for all. Since, in fact, that situations of crisis, "be they economic, nutritional, environmental or social, are ultimately also moral crises, and all of them are interrelated", they "they call for a lifestyle marked by sobriety and solidarity, with new rules and forms of engagement "(No. 5).
Therefore, if we need a new development project, it must start from the premise that "Everything that exists belongs to God, who has entrusted it to man, albeit not for his arbitrary use. Once man, instead of acting as God’s co-worker, sets himself up in place of God, he ends up provoking a rebellion on the part of nature, “which is more tyrannized than governed by him. Man thus has a duty to exercise responsible stewardship over creation, to care for it and to cultivate it"(No. 6), also for future generations. The Pope speaks in this regard of "a greater sense of intergenerational solidarity," adding that "the protection of private property does not conflict with the universal destination of goods " (n. 8).
Almost Anticipating the objection that the Third World countries have raised in Copenhagen (the message is dated 8 December), Benedict XVI says that it is "important to recognize, among the causes of the current ecological crisis, the historical responsibility of industrialized countries . Hence, "technologically advanced societies must be prepared to encourage more sober lifestyles, while reducing their energy consumption and improving its efficiency " (No. 9). On the other hand, "the less developed countries, and emerging countries in particular, are not exempt from their own responsibilities with regard to creation, for the duty of gradually adopting effective environmental measures and policies is incumbent upon all" (No. 8).
Indeed, it seems " the issue of environmental degradation challenges us to examine our life-style and the prevailing models of consumption and production, which are often unsustainable from a social, environmental and even economic point of view. We can no longer do without a real change of outlook which will result in new life-styles, “in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments” (No. 11). " This responsibility knows no boundaries. In accordance with the principle of Subsidiarity it is important for everyone to be committed at his or her proper level, working to overcome the prevalence of particular interests."(No. 11). " The media also have a responsibility in this regard to offer positive and inspiring models. In a word, concern for the environment calls for a broad global vision of the world; a responsible common effort to move beyond approaches based on selfish nationalistic interests towards a vision constantly open to the needs of all peoples. We cannot remain indifferent to what is happening around us, for the deterioration of any one part of the planet affects us all” (No. 11).
For its part, the Church "has a responsibility for creation," God's gift to everybody, "above all to save mankind from the danger of self-destruction". " The degradation of nature is closely linked to the cultural models shaping human coexistence: consequently, “when ‘human ecology’ is respected within society, environmental ecology also benefits”. Young people cannot be asked to respect the environment if they are not helped, within families and society as a whole, to respect themselves. The book of nature is one and indivisible; it includes not only the environment but also individual, family and social ethics. Our duties towards the environment flow from our duties towards the person, considered both individually and in relation to others"(n. 12). Hence the new encouragement to maintain an "authentic human ecology" and "forcefully reaffirm the inviolability of human life at every stage and in every condition, the dignity of the person and the unique mission of the family, where one is trained in love of neighbour and respect for nature"(n. 12).
The final point of the Pope is dedicated to challenging those notions of man's relationship with the environment that lead to "absolutizing nature " or “considering it more important than the human person", as it eliminates the "ontological" difference between the human person and other living beings". In the name of a supposedly egalitarian vision of the “dignity” of all living creatures, such notions end up abolishing the distinctiveness and superior role of human beings. They also open the way to a new pantheism tinged with neo-paganism, which would see the source of man’s salvation in nature alone, understood in purely naturalistic terms. The Church, for her part, is concerned that the question be approached in a balanced way, with respect for the “grammar” which the Creator has inscribed in his handiwork by giving man the role of a steward and administrator with responsibility over creation, a role which man must certainly not abuse, but also one which he may not abdicate. In the same way, the opposite position, which would absolutize technology and human power, results in a grave assault not only on nature, but also on human dignity itself"(No. 13). (FP)
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