Pope Francis

● Jorge Mario Bergoglio

● Born on December 17, 1936 in Buenos Aires
● Initially going for chemical technician but felt
called to the church
● Elected Supreme Pontiff on March 13, 2013
“Pope of Many Firsts”
● First pope from the Americas
● First pope from South America
● First pope from a Jesuit congregation
● First pope to take on the name Francis
“Laudato Si’: On Care for Our Common Home” is Pope Francis’ most
awaited encyclical on the environment. It is 184 pages long.

Includes:
● a review of our present environmental situation based on scientific research
● principles from Judaeo-Christian tradition that is related to our environment
● the possible symptoms and causes of the crisis
● offers for broader proposals for dialogue and action
● guidelines for human development based on the Christian spiritual experience
The introduction begins with words from St. Francis of Assisi:
“Laudato si’, mi’ Signore” (Praise be to you, my Lord). In his canticle
from which these words are from reminds us that the earth is like a
sister. Pope Francis then points out that our sister is now crying for
help because of the harm humans have done unto her. The
introduction also shows that caring for the environment did not start
with him but rather a continuation of his predecessors with many
scientists, philosophers, theologians, and civic groups alongside them.
The Pope turned to St. Francis of Assisi when writing this encyclical
because he is the patron saint of animals and the environment. He
believes that the words and actions of St. Francis will be influential in
caring for our common home. Lastly, he urged everyone to open a
new dialogue that includes all the people and urged to have a new and
universal solidarity so that we may all come together to consider how
we are shaping the future of the earth.
CHAPTER 1
WHAT IS HAPPENING
TO OUR COMMON
HOME
 Pollution affects people's daily lives
and has major health repercussions,
resulting in millions of premature
I. deaths, while the earth, our home, is
POLLUTION beginning to appear more and more
like a giant dirt pile. The
AND CLIMATE "throwaway culture" is at the
basis of this predicament,
CHANGE which we must combat by
adopting manufacturing methods
based on reuse and recycling, as well
as limiting the use of non-renewable
resources.
 Entire populations, particularly
youngsters, become ill and die as a
result of tainted water, while aquifers
II. continue to be damaged by factory and
city outflows According to the Pope,
THE ISSUE "access to safe drinkable water is
a basic and universal human
OF WATER right, because it is necessary to
human survival and, as such, is a
prerequisite for the enjoyment of
other human rights." Denying the
poor access to water involves denying
them the "right to a life consistent
with their inalienable dignity."
 Human-caused extinction of plant and animal
species alters the environment.

III.
The effects on the ecology are unpredictable,
as are the long-term repercussions. "Each
year, hundreds of plant and animal species vanish,
LOSS OF which we will never know, which our children will
never see, since they are gone forever." The many

BIODIVERSITY
species are more than just an exploitable "resource":
they have a value in and of themselves that is
independent of human beings. "All creatures are
connected..., because we are all dependent on one
another as living things." The preservation of richly
biodiverse places is essential for maintaining the
ecosystem's and thus life's equilibrium.
Transnational economic interests frequently block
this protection.
IV. The current development approach

DECLINE IN has a negative impact on the

majority of humanity's quality of

THE QUALITY life, demonstrating that "progress

during the last two centuries has not

OF HUMAN LIFE always resulted in integrated

development." "Many cities are large,

AND THE inefficient complexes that waste a lot of

energy and water," making them

BREAKDOWN unlivable from a health standpoint,

while contact with nature is limited,

OF SOCIETY except in regions reserved for a select

few.
 "The deterioration of the environment
and society affects the most vulnerable
individuals on the globe," referring to
V. the majority of the world's population.
They are regarded as "merely incidental
GLOBAL damage" in international
economic-political debates. Instead,
INEQUALITY "real ecological approaches are always
social approaches... so as to hear both
the earth's and the cry of the poor." The
solution is not to lower the birth rate,
but to combat "extreme and selective
consumption" among a small portion of
the world's population.
 Despite the fact that there are significant
differences on these problems, Pope
Francis demonstrates that he is genuinely

VI.
saddened by the inadequate responses to
the catastrophes that have befallen many

WEAK
persons and populations. Despite the fact
that there are many positive examples,

RESPONSES
there is "complacency and a joyous
recklessness." There is a lack of culture and
competent leadership, as well as a desire to
modify lifestyle, production, and
consumption, while demanding "the
construction of a legislative framework
whereby... can assure ecological
conservation."
CHAPTER 2

THE GOSPEL OF
CREATION
62-100
 I. The complexity of the ecological
crisis calls for a multicultural and

THE LIGHT multidisciplinary dialogue that

includes spirituality and religion.

OFFERED Faith offers “ample motivation to

care for nature and for the most

BY FAITH
vulnerable of their brothers and
sisters” (64); responsibility for
[63-64] nature is part of Christian
faith.
 In the Bible, “the God who liberates and saves is

II. the same God who created the universe, and these
two divine ways of acting are intimately and

THE
inseparably connected”(73)

These accounts “suggest that human life is

WISDOM
grounded in three fundamental and closely
intertwined relationships: with God, with
our neighbour and with the earth itself.

OF THE According to the Bible, these three vital

relationships have been broken, both outwardly

BIBLICAL
and within us. This rupture is sin”

A spirituality which fails to recognize Almighty

ACCOUNTS
God as Creator will provide no support as we end
up worshipping other worldly powers, “usurping
the place of God, even to the point of claiming an
[65-67] unlimited right to trample his creation underfoot”
(75).
 III. He sees that the mystery of universe as a
continuing revelation of the divine, “a

THE
gift from the outstretched hand of
the Father of all” (76). It is our faith in

MYSTERY
Christ that “allows us to interpret the
meaning and mysterious beauty of what is
unfolding” (79).“We can ascend from

OF THE created things ‘to the greatness of God

and to his loving mercy’” (77), and

UNIVERSE
creation in the risen Christ continues
onward until “the fullness of God”.The
[76-83] human being represents uniqueness.
 IV.
THE MESSAGE “Each creature has its own
purpose. None is superfluous.
OF EACH The entire material universe
speaks of God’s love” (84). With
CREATURE IN St John Paul II, we can say that
“alongside revelation properly

THE HARMONY so-called, contained in sacred

Scripture, there is a divine

OF CREATION manifestation in the blaze of the sun

and the fall of night” (85).
[84-88]
 “Called into being by one Father, all of
us are linked by unseen bonds and

V. together form a kind of universal

family, a sublime communion which

A UNIVERSAL
fills us with a sacred, affectionate and
humble respect” (89).

COMMUNION
[89-92]
Likewise, “a sense of deep
communion with the rest of
nature cannot be real if our
hearts lack tenderness,
compassion and concern for our
fellow human beings” (91).
 VI.
THE “The earth is essentially a
shared inheritance, whose

COMMON fruits are meant to benefit

everyone”, and those who possess

DESTINATION a part are called to administer it

with respect for a “social mortgage”

OF GOODS
that applies to all forms of
ownership (93).
[93-95]
 Jesus invited his disciples “to recognize
the paternal relationship God has with
all his creatures” (96) and to “live in full

VII. harmony with creation” (98), without

despising the body, the material or

THE GAZE
pleasant things of life. “The destiny of
all creation is bound up with the
mystery of Christ” (99) .“In this way

OF JESUS the creatures of this world no longer

appear to us under merely natural guise
because the risen One is mysteriously
[96-100]
holding them to himself and directing
them towards fullness as their end”
(100).
CHAPTER 3
THE HUMAN ROOTS OF
THE ECOLOGICAL
CRISIS 101‐136
 I.
It is right to appreciate and
recognize the benefits of

TECHNOLOGY:
technological progress for its
contribution to sustainable
development. But technology gives
CREATIVITY “those with the knowledge, and
especially the economic resources
AND POWER to use them, an impressive
dominance over the whole of
[102-105] humanity and the entire world”
 Technological products are not
neutral, for “they create a

II.
framework which ends up
conditioning lifestyles and shaping
THE social possibilities ”. The
technocratic paradigm also
GLOBALIZATION OF dominates economy and politics. In

THE
particular, “the economy accepts
every advance in technology with a
TECHNOCRATIC view to profit ...]. Yet by itself the
market cannot guarantee integral
PARADIGM
[106-114] human development and social
inclusion” . A “cultural revolution”
is needed to recover values.
 “our ‘dominion’ over the universe
should be understood more

III.
properly in the sense of responsible
stewardship” . The critique of a
THE CRISIS AND misguided anthropocentrism is not
a move towards an equally
EFFECTS OF MODERN imbalanced “biocentrism”, but
ANTHROPOCENTRISM towards an “adequate
anthropology”

[115-121] Practical relativism- A

misguided anthropocentrism
“which sees everything as irrelevant
unless it serves one’s own
immediate interests”
 The need to protect employment- Everyone
must be able to have work, because it is “part of the
meaning of life on this earth, a path to growth,
human development and personal fulfilment”. In
III. order that everyone can really benefit from

THE CRISIS AND

economic freedom, “restraints occasionally have to
be imposed on those possessing greater resources
EFFECTS OF MODERN and financial power”

ANTHROPOCENTRISM New biological technologies- Pope Francis

thinks particularly of small producers and rural
workers, of biodiversity, and the network of
ecosystems. Therefore “a broad, responsible
[115-121]
scientific and social debate needs to take place, one
capable of considering all the available information
and of calling things by their name”, starting from
“various lines of independent, interdisciplinary
research”
CHAPTER 4
INTEGRAL
ECOLOGY
137-162
 Everything is connected. Time and space,

I.
physical, chemical and biological components of
the planet, form a network that we will never
ENVIRONMENTAL, fully understand. Fragmented and isolated
knowledge must be integrated into a broader
ECONOMIC AND vision that considers “an interrelation between
ecosystems and between the various spheres of
SOCIAL ECOLOGY social interaction” (141), and also involves the
[138-142] institutional level, because “the health of a
society’s institutions affects the environment
and the quality of human life” (142).
 “Ecology, then, also involves protecting the

II.
cultural treasures of humanity” (143) in the
broadest sense. It is necessary to integrate

CULTURAL
the rights of peoples and cultures with the
proactive involvement of local social actors

ECOLOGY
from their own culture, with “particular
concern for indigenous communities” (146).
[143-146]
 The human being has a great capacity for adaptation,
and “an admirable creativity and generosity is shown by
persons and groups who respond to environmental
limitations by alleviating the adverse effects of their
surroundings and learning to live productively amid
disorder and uncertainty” (148). Nevertheless, authentic

III. development presupposes an integral improvement in

the quality of human life: public space, housing,

ECOLOGY OF
transportation, etc. (150-154).

The human dimension of ecology also implies “the

DAILY LIFE relationship between human life and the moral law,
which is inscribed in our nature” (155). “Our body itself
[147-155] establishes us in a direct relationship with the
environment and with other living beings. The
acceptance of our bodies as God’s gift is vital for
welcoming and accepting the entire world as a gift from
the Father and our common home, whereas thinking
that we enjoy absolute power over our own bodies turns,
often subtly, into thinking that we enjoy absolute power
over creation” (155).
 IV. Integral or human ecology “is inseparable from
the notion of the common good” 158). In the

THE PRINCIPLE contemporary world, where “injustices abound

and growing numbers of people are deprived of

OF THE COMMON basic human rights and considered

expendable”, working for the common good

GOOD means to make choices in solidarity based on

“a preferential option for the poorest” (158).
[156-158]
 V. The common good also regards future
JUSTICE generations: “We can no longer speak of
sustainable development apart from

BETWEEN THE intergenerational solidarity” (159), without,

however, forgetting the poor of today

GENERATIONS
“whose life on this earth is brief and who
cannot keep on waiting” (162)
[159-162]
CHAPTER 5
RELIGIONS IN
DIALOGUE WITH
SCIENCE 202‐246
 “Interdependence obliges us to think of one world with

I.
a common plan”, proposing solutions “from a global
perspective, and not simply to defend the interests of a
few countries” (164). The Encyclical is not afraid to

DIALOGUE
judge international dynamics severely: “Recent World
Summits on the environment have failed to live up to
expectations because, due to lack of political will, they

ON THE
were unable to reach truly meaningful and effective
global agreements on the environment” (166). Instead,
as Popes have repeated several times starting with

ENVIRONMENT
[164-175]
Pacem in terris, what is needed are forms and
instruments for global governance (175): “an
agreement on systems of governance for the whole
range of the so-called -global commons’” (174).
 II
DIALOGUE
FOR NEW
“Local individuals and groups …] are able to
instill a greater sense of responsibility, a
strong sense of community, a readiness to

NATIONAL
protect others, a spirit of creativity” (179)
and a deep love for one’s own land. Politics
and economy need to abandon the logic of

AND LOCAL short-sighted efficiency, focused on profit

alone and short-term electoral success.

POLICIES
[176-181]
 III.
It is essential to analyze and evaluate business
proposals from an environmental and social point
of view so as not to harm the most disadvantaged

DIALOGUE AND populations (182-188). It is necessary to foster the

development of honest and transparent decision

TRANSPARENCY
making processes, in order to “discern” which
policies and business initiatives can lead to
“genuine integral development” (185). In

IN DECISION
particular, the environmental impact study of a
new project “demands transparent political
processes involving a free exchange of views. On

MAKING the other hand, the forms of corruption which

conceal the actual environmental impact of a
[182-188] given project in exchange for favours usually
produce specious agreements which fail to inform
adequately and to allow for full debate” (182).
 IV.
Starting from the global crisis, “a new economy,
more attentive to ethical principles, and new ways
of regulating speculative financial practices and

POLITICS AND
virtual wealth” (189), should be developed. “The
environment is one of those goods that cannot be
adequately safeguarded or promoted by market

ECONOMY IN forces” (190). Looking at things differently allows

us to realize that “a decrease in the pace of

DIALOGUE FOR
production and consumption can at times give rise
to another form of progress and development.
Efforts to promote a sustainable use of natural

HUMAN
resources are not a waste of money, but rather an
investment capable of providing other economic
benefits in the medium term” (191). More

FULFILMENT
radically, “redefining our notion of progress” (194)
is necessary, linking it to improvements in the real
[189- 198] quality of people’s lives. At the same time,
“economics without politics cannot be justified”
(196). Together they are called to take on a new
integral approach.
 The empirical sciences do not completely explain
life, and technical solutions are ineffective “if we

V. lose sight of the great motivations which make it

possible for us to live in harmony, to make

RELIGIONS
sacrifices and to treat others well” (200). These
are often expressed in the language of religions.
Nevertheless, believers must live in a way

IN DIALOGUE
consonant with their own faith and not
contradict it by their actions.

WITH Religions must enter into “dialogue among

themselves for the sake of protecting nature,

SCIENCE
defending the poor, and building networks of
respect and fraternity” (201). At the same time,
dialogue among the sciences helps to overcome
[199-201] disciplinary isolation. “An open and respectful
dialogue is also needed between the various
ecological movements” (201). Dialogue requires
patience, self-discipline and generosity
CHAPTER 6
ECOLOGICAL
EDUCATION AND
SPIRITUALITY 202‐246
 Human beings, while capable of the worst, are
also capable of rising above themselves, choosing

I.
again what is good, and making a new start,
despite their mental and social conditioning. No
system can completely suppress our openness to

TOWARDS
what is good, true and beautiful, or our
God-given ability to respond to his grace at work
deep in our hearts. I appeal to everyone

A NEW throughout the world not to forget this dignity

which is ours” (205). Changes in lifestyle and

LIFESTYLE
consumer choices can bring much “pressure to
bear on those who wield political, economic and
social power” (206). “If we can overcome
[203-208] individualism, we will truly be able to develop an
alternative lifestyle and bring about significant
changes in society” (208).
 II.
EDUCATING FOR The importance of environmental

THE COVENANT
education cannot be overstated. It is
able to affect daily actions and
BETWEEN habits, the reduction of water
consumption, the sorting of waste
HUMANITY AND THE and even “turning off unnecessary

ENVIRONMENT
lights” or wearing warmer clothes
so as to use less heating (211).
[209-215]
 Faith and Christian spirituality offer
profound motivations toward “a

III.
more passionate concern for the
protection of our world” (216),
following the example of St Francis
of Assisi. Personal change is
ECOLOGICAL essential but not enough. “Social
CONVERSION problems must be addressed by
community networks” (219).
Ecological conversion implies
[216-221] gratitude and generosity and
develops creativity and enthusiasm
(220).
 IV. As proposed in Evangelii Gaudium,
“sobriety, when lived freely and
consciously, is liberating” (223).

JOY AND
Similarly, “happiness means knowing
how to limit some needs which only

PEACE
diminish us, and being open to the
many different possibilities which life
can offer” (223). “One expression of
this attitude is when we stop and give
[222-227] thanks to God before and after meals”
(227).
 V. “An integral ecology is also made up of

CIVIC AND
simple daily gestures which break with
the logic of violence, exploitation and
selfishness” (230). With its civic and

POLITICAL political dimensions, “love for society

and commitment to the common good

LOVE
are outstanding expressions” of charity
(231). In society there are countless
associations that intervene in favour of
[228-232]
the common good by preserving the
natural and urban environments.
 We encounter God not only in

VI.
intimacy, but also in the
contemplation of creation which bears

SACRAMENTA
a sign of his mystery. The Sacraments
show, in a privileged way, how nature
was assumed by God. Christianity
L SIGNS AND does not reject matter and the body,
but fully values them. In particular,

THE the Eucharist “joins heaven and earth;

it embraces and penetrates all

CELEBRATION
creation… Thus, the Eucharist is also
a source of light and motivation for

OF REST
our concerns for the environment,
directing us to be stewards of all
[233-237] creation” (236).
 VII.
THE TRINITY “For Christians, believing in one

AND God who is trinitarian communion,

suggests that the Trinity has left its
RELATIONSHIPS mark on all creation” (239). The
human person is also called to
BETWEEN assume the trinitarian dynamism,
going out of oneself “to live in
CREATURES communion with God, with others
and with all creatures” (240).
[238-240]
 VIII.
Mary, who cares for Jesus, now
lives with him and is Mother and
Queen of all creation. “All creatures
sing of her fairness” (241). At her
side, Joseph appears in the Gospel
QUEEN OF ALL as a just man and worker, full of the
tenderness of one who is truly
CREATION strong. Both can teach and motivate
us to protect this world that God
[241-242]
has given us.
 In the end we find ourselves before the
infinite beauty of God: “Eternal life will
be a shared experience of awe, in which
IX. each creature, resplendently
transfigured, will take its rightful place
and have something to give those poor
men and women who will have been
BEYOND THE liberated once and for all” (243). Our
struggles and concerns do not take
SUN away the joy of hope, because “in the
heart of this world, the Lord of life, who
[243-246] loves us so much, is always present”
(245) and his love always compels us to
search for new ways. Praise be to him.
RELEVANCE OF LAUDATO SI IN PRESENT TIMES
The encyclical letter Laudato Si (“Praised Be”) by Pope Francis is the most
comprehensive Vatican document to date on environmentalism, ethics, and
Christian faith.The encyclical is a clear reckoning with the multifaceted climate
crisis. The document is intended for all people, not Catholics or Christians alone.
Its arguments are founded on theological convictions.

His groundbreaking letter brought together the call to protect the environment and
to defend the “least of these” through an integral ecology that challenges all of us.
The letter is a hopeful call to action, holding that climate change is a moral test as
well as a scientific reality and policy challenge.

It is is a worldwide wake up call to help humanity understand the destruction that

man is rendering to the environment and his fellow man.
 IMPORTANT TAKEAWAYS FROM LAUDATO SI
● A Moral and Spiritual Challenge-to renew our relationships with God,
one another, and the created world.
● Care for God’s Creation-humans have the responsibility to care for and
protect it and all people, who are part of creation.
● Called to Solidarity-we are connected to the rest of the human family, to
the created world, and to those who will come after us in future generations.
● Impact on the Poor- People in poverty have contributed least to climate
change, yet they are disproportionately impacted by it.
● Technological and economic development -must serve human beings
and enhance human dignity
● A Time to Act-Pope Francis calls for a change in lifestyle and consumption.
● Hope and Joy-“Injustice is not invincible” (no. 74) and we act knowing that
we seek to live out God’s vision of renewed relationships with God, ourselves,
one another, and creation.
VIDEO
https://www.youtube.com/watch?v=IcP5E2trsX4
 references
https://catholicclimatecovenant.org/files/resource/attachment/LaudatoSiSummaryandActionSteps.pdf
https://www.stfrancisraleigh.org/pope-francis-laudato-si-summaries/
https://diocesanpriest.com/summary-of-laudato-si-pope-francis-encyclical-on-the-environment/
https://www.vatican.va/content/francesco/en/biography.index.html
https://www.britannica.com/biography/Francis-I-pope
https://www.usatoday.com/story/news/world/2013/03/13/pope-francis-firsts/1985705/
https://www.vatican.va/content/dam/francesco/pdf/encyclicals/documents/papa-francesco_20150524_e
nciclica-laudato-si_en.pdf
https://www.stfrancisraleigh.org/pope-francis-laudato-si-summaries/
https://blog.acton.org/archives/79408-a-guide-to-laudato-si-a-section-by-section-summary-of-pope-fran
cis-encyclical-on-the-environment.html
https://laudatosimovement.org/2021/06/05/whats-the-best-2-page-summary-youve-seen-of-laudato-si/
BUSTAMANTE.CAYAO.DIVINAGRACIA.FELASO
RPACETE.PAUBSANON.QUIMPO