Summary of Laudato Si1 : On Care for Our Common Home

Introduction: Pope Francis addresses Laudato Si to every person living on this planet (3) and outlines
the encyclical. Pope Francis: Places his vision in continuity with his papal predecessors (3-6) and in
harmony with nonCatholic religions and secular thinkers (7-9). Shows how Laudato Si is animated
by the spirit of St. Francis of Assisi, patron saint of those who promote ecology, and emphasizes the
importance of these spiritual roots: If we approach nature and the environment without this openness
to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with
the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on
their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and
care will well up spontaneously (11). Urgently appeals to all persons for a new dialogue about how
we are shaping the future of our planet (14).

Chapter One: What is happening to Our Common Home Pope Francis identifies pressing modern
ecological challenges: Pollution and Climate Change (20- 26); The Issue of Water (27-31); The Loss
of Biodiversity (32-42); Decline in the Quality of Human Life and the Breakdown of Society (43- 47);
and Global Inequality (48-52). Regarding climate change, Pope Francis: Emphasizes that the climate
is a common good, belonging to all and meant for all and recognizes that a number of scientific studies
indicate that most global warming in recent decades is due to the great concentration of greenhouse
gases (carbon dioxide, methane, nitrogen oxides and others) released mainly as a result of human
activity (23). Stresses that climate change is a global problem with grave implications:
environmental, social, economic, political and for the distribution of goods and laments that the poor
(who are least responsible for causing the problem) are disproportionately vulnerable to its harmful
effects (25). Recognizes an urgent need to develop policies so that, in the next few years, the
emission of carbon dioxide and other highly polluting gases can be drastically reduced, for example,
substituting for fossil fuels and developing sources of renewable energy (26). Challenges those, that
in the face of ecological degradation, would blame population growth instead of extreme and selective
consumerism (50). Recognizes that an ecological debt exists between countries of the Global
North and South connected to commercial imbalances with effects on the environment, and the
disproportionate use of natural resources by certain countries over long periods of time (51).
Criticizes the weak international responses to climate change that have been repeatedly undermined
by economic interests [that] easily end up trumping the common good and manipulating information
so that their own plans will not be affected (54).

Chapter Two: The Gospel of Creation Pope Francis recounts the Christian beliefs that: God created
everything with intrinsic goodness (65, 69). Humans are uniquely created and called to exercise
responsible stewardship over creation on behalf of the loving Creator (67-68). All creation is a
mystery the diversity and unity of which both reflect and mediate the Creator (76-92). The right to
private property is not absolute or inviolable but subordinate[ed] to the universal destination of
goods (93). [T]he destiny of all creation is bound up with the mystery of Christ (99). Perhaps most
fundamentally, the pope emphasizes that environmental harm is caused by sin understood as broken
relationships with God, with our neighbor and with the earth itself (66). These relationships are
broken in part because humans presum[e] to take the place of God and refus[e] to acknowledge our
creaturely limitations a dynamic that causes us to mistake Gods command for humans to have
dominion over creation (Genesis 1:28) as exploitative license rather than a vocation to cultivate and
care for Gods good gift of creation (Genesis 2:15; Ibid.).

Chapter Three: The Human Roots of the Ecological Crisis Inspired by Christian faith, Pope Francis
addresses the human roots of the ecological crisis. Specifically, he: Criticizes anthropocentricism,
i.e., the belief that humans are radically separate from and above the non-human natural world (115-
118) Points out that anthropocentricism devalues creation and leads to practical relativism, which
values creation only to the extent that it is useful to humans (118, 122). Criticizes the technocratic
paradigm which accepts every advance in technology with a view to profit, without concern for its
potentially negative impact on human beings and wherein finance overwhelms the real economy of
human flourishing (109). Affirms traditional Catholic teaching that by itself the market cannot
guarantee integral human development and social inclusion and must be regulated when it fails to
protect and promote the common good (Ibid.). Reiterates the interconnectedness of all creation and,
as such, connects care for creation to the protection of human life and dignity -- especially regarding
abortion, the poor, those with disabilities and testing on living human embryos (117, 120, 137).

Chapter Four: Internal Ecology Pope Francis presents and considers the concept of integral ecology
which: Asserts (and this appears throughout) that it cannot be emphasized enough how everything
[in creation] is interconnected (138). This, he says, is true of all creation of which humanity is a part, as
well as the various aspects of human life: academics, economics, health, governance, culture and every
part of daily life (139-155). Reiterates that care for creation is intimately connected to the
promotion of a preferential option for the poor since those with the least are most harmed by ecological
degradation (158). Affirms that in light of ecological degradation and climate change, justice and
solidarity, i.e., commitment to the common good must be understood as intergenerational (159).

Chapter Five: Lines of Approach and Action A guiding principle of Chapter Five is the Catholic Social
Teaching principle of subsidiarity, which teaches that challenges should be addressed at the lowest
possible but highest necessary level of society needed to protect and promote the common good.
Pope Francis asserts that: Technology based on the use of highly polluting fossil fuelsespecially
coal, but also oil and, to a lesser degree, gas needs to be progressively replaced without delay (165).
Until greater progress is made in developing widely accessible sources of renewable energy, it is
legitimate to choose the lesser of two evils or find short-term solutions (Ibid). The move to affordable
renewable energy should be expedited with, subsidies which allow developing countries access to
technology transfer, technical assistance and financial resources, and asserts that the costs of this
would be comparatively low, given the risks of climate change (171). Even if stringent [greenhouse
gas reduction] measures are taken now, some countries with scarce resources will require assistance in
adapting to the effects already produced (170). Pope Francis notes the need for common and
differentiated responsibilities among nations and quotes the bishops of Bolivia who said: the countries
which have benefited from a high degree of industrialization, at the cost of enormous emissions of
greenhouse gases, have a greater responsibility of providing a solution to the problems they have
caused (170). Pope Francis calls for dialogue in which the marginalized are especially enabled to
participate (183) and emphasizes the precautionary principle such that if objective information
suggests that serious and irreversible damage may result, a project should be halted or modified, even
in the absence of indisputable proof (186).
Chapter Six: Ecological Education and Spirituality Pope Francis: Calls for personal and communal
conversion away from consumerism and collective selfishness, and invites persons toward lifestyles
animated by sound ecological virtues, i.e., good habits, that must be developed in persons by both
secular and faith communities (202-215). Points out consumer movements like boycotts prove
successful in changing the way businesses operate, forcing them to consider their environmental
footprint and their patterns of production (206). Argues that ecological education which should
provide information and seek to form habits must occur everywhere in society: at school, in families,
in the media, in catechesis political institutions and various other social groups [and all] Christian
communities (213- 214). Reminds Christians that Sacraments and the Sabbath are essential to right
relationship with creation (233-237). Reflects on the relationships of the Trinity, Mary and Joseph to
creation, and concludes with a prayer for our earth and a Christian prayer in union with creation
(238-246).