1.

The spiritual perspective is now part of the discussion on the

environment.

2. The greatest contribution of Laudato Si, to my mind, is an overview of

the environmental crisis from a religious point of view. Until now, the
dialogue about the environment has been framed mainly using political,
scientific and economic language. Now, the language of faith enters the
discussion — clearly, decisively and systematically.

3. 2. The poor are disproportionately affected by climate change.

4. The disproportionate effect of environmental change on the poor is

strongly highlighted in almost every page of the document, and the
Pope provides many baneful examples of the effects of climate change,
whose “worst impact” is felt by those in developing countries (25).

5. 3. Less is more.

6. Pope Francis takes aim at the “technocratic” mindset, in which

technology is seen as the key to human existence. He also critiques an
unthinking reliance on market forces, in which every technological
advancement is embraced before considering how it will affect our
world. Christian spirituality, by contrast, offers a growth marked by
“moderation and the capacity to be happy with little” (222).

7. 4. Catholic social teaching now includes teaching on the

environment.

8. Against those who argue that a papal encyclical on the environment has
no real authority, Pope Francis explicitly states that Laudato Si “is now
added to the body of the Church’s social teaching” (15). It continues the
church’s reflection on modern-day problems that began with Leo XIII’s
encyclical Rerum Novarum, on capital and labor, published in 1891.

9. 5. Discussions about ecology can be grounded in the Bible and

church tradition.
 In Chapter Two, Pope Francis introduces “The Gospel of Creation,” in
which he leads readers through the call to care for creation that extends
as far back as the Book of Genesis, when humankind was called to “till
and keep” the earth (67). But we have, sadly, done too much tilling and
not enough keeping.

10. 6. Everything is connected — including the economy.

11. Laudato Si is a “systematic” approach to the problem. First, the

Pope links all human beings to creation: “We are part of nature,
included in it, and thus in constant interaction with it” (139). But our
decisions have an inevitable effect on the environment. A blind pursuit
of money that sets aside the interests of the marginalized and the
ruination of the planet are connected.

7. Scientific research on the environment is to be praised and

used.

12. Pope Francis does not try to “prove” anything about climate
change. Rather, his encyclical accepts the best scientific research
available today and builds on it. So Laudato Si draws on both church
teaching and contemporary scientific findings from other fields to help
modern-day people reflect on a contemporary crisis.

13. 8. Widespread indifference and selfishness worsen

environmental problems.

14. Pope Francis strongly critiques those who ignore the problem of
climate change, and especially its effects on the poor. Why are so many
of the wealthy turning away from the poor? Not only because “some
view themselves as more worthy than others,” but because frequently
because decisions-makers are “far removed from the poor,” with no real
contact to their brothers and sisters (90, 49). Selfishness also leads to
the evaporation of the notion of the common good.

15. 9. Global dialogue and solidarity are needed.

 16. Perhaps more than any other encyclical, Laudato Si draws from
the experiences of people around the world, referencing the findings of
bishops’ conferences from Brazil, New Zealand, Southern Africa,
Bolivia, Portugal, Germany, Argentina, the Dominican Republic, the
Philippines, Australia and the United States. The pope invites into
dialogue and debate “all people” about our “common home” (3).

17. 10. A change of heart is required

This encyclical, addressed to “everyone living on this planet” calls for a
new way of looking at things (3). We face an urgent crisis, when the
earth has begun to look more and more like, in Francis’s vivid image,
“an immense pile of filth” (21). Still, the document is hopeful, reminding
us that because God is with us, all of us can strive to change course.
We can move towards an “ecological conversion” in which we can listen
to the “cry of the earth and the cry of the poor” (49). To use religious
language, what the Pope is calling for is conversion.

18. James Martin, SJ, is a Jesuit priest, editor at large at America and
author of Jesus: A Pilgrimage. This is an abridged version of an essay
appearing today in America.

The greatest contribution of Laudato Si, to my mind, is an overview of the

environmental crisis from a religious point of view. Until now, the dialogue
about the environment has been framed mainly using political, scientific and
economic language. Now, the language of faith enters the discussion —
clearly, decisively and systematically.

2. The poor are disproportionately affected by climate change.

The disproportionate effect of environmental change on the poor is strongly

highlighted in almost every page of the document, and the Pope provides
many baneful examples of the effects of climate change, whose “worst
impact” is felt by those in developing countries (25).

3. Less is more.
Pope Francis takes aim at the “technocratic” mindset, in which technology is
seen as the key to human existence. He also critiques an unthinking reliance
on market forces, in which every technological advancement is embraced
before considering how it will affect our world. Christian spirituality, by
contrast, offers a growth marked by “moderation and the capacity to be happy
with little” (222).

4. Catholic social teaching now includes teaching on the environment.

Against those who argue that a papal encyclical on the environment has no
real authority, Pope Francis explicitly states that Laudato Si “is now added to
the body of the Church’s social teaching” (15). It continues the church’s
reflection on modern-day problems that began with Leo XIII’s encyclical
Rerum Novarum, on capital and labor, published in 1891.

5. Discussions about ecology can be grounded in the Bible and church

tradition.

In Chapter Two, Pope Francis introduces “The Gospel of Creation,” in which

he leads readers through the call to care for creation that extends as far back
as the Book of Genesis, when humankind was called to “till and keep” the
earth (67). But we have, sadly, done too much tilling and not enough keeping.

6. Everything is connected — including the economy.

Laudato Si is a “systematic” approach to the problem. First, the Pope links all
human beings to creation: “We are part of nature, included in it, and thus in
constant interaction with it” (139). But our decisions have an inevitable effect
on the environment. A blind pursuit of money that sets aside the interests of
the marginalized and the ruination of the planet are connected.

7. Scientific research on the environment is to be praised and used.

Pope Francis does not try to “prove” anything about climate change. Rather,
his encyclical accepts the best scientific research available today and builds
on it. So Laudato Si draws on both church teaching and contemporary
scientific findings from other fields to help modern-day people reflect on a
contemporary crisis.

8. Widespread indifference and selfishness worsen environmental

problems.

Pope Francis strongly critiques those who ignore the problem of climate
change, and especially its effects on the poor. Why are so many of the
wealthy turning away from the poor? Not only because “some view
themselves as more worthy than others,” but because frequently because
decisions-makers are “far removed from the poor,” with no real contact to their
brothers and sisters (90, 49). Selfishness also leads to the evaporation of the
notion of the common good.

9. Global dialogue and solidarity are needed.

Perhaps more than any other encyclical, Laudato Si draws from the
experiences of people around the world, referencing the findings of bishops’
conferences from Brazil, New Zealand, Southern Africa, Bolivia, Portugal,
Germany, Argentina, the Dominican Republic, the Philippines, Australia and
the United States. The pope invites into dialogue and debate “all people”
about our “common home” (3).

10. A change of heart is required

This encyclical, addressed to “everyone living on this planet” calls for a new
way of looking at things (3). We face an urgent crisis, when the earth has
begun to look more and more like, in Francis’s vivid image, “an immense pile
of filth” (21). Still, the document is hopeful, reminding us that because God is
with us, all of us can strive to change course. We can move towards an
“ecological conversion” in which we can listen to the “cry of the earth and the
cry of the poor” (49). To use religious language, what the Pope is calling for is
conversion.

James Martin, SJ, is a Jesuit priest, editor at large at America and author of
Jesus: A Pilgrimage. This is an abridged version of an essay appearing today
in America.