How Can We Respond to Pope Francis’ Call to Care for Our Common Home?

Lent, Pope Francis’ prayer intention and lessons from his trip to Mexico

Just this month in his prayer intention video Pope Francis asked people around the world to “take good care of creation” and to care for our common home. He emphasized, both “[b]elievers and unbelievers agree that the earth is a common heritage, the fruits of which should benefit everyone.” He calls us to recognize “[t]he relationship between poverty and the fragility of the planet.”

During Pope Francis’ visit to Mexico last week he gave testimony to the effects of social, economic, and environmental exclusion by putting those on the margins — migrants, prisoners, workers and indigenous peoples — at the center of his trip. Through his visit to Chiapas the pope sent a powerful message. There he stood in solidarity with the country’s indigenous population, who has increasingly withstood environmental and human rights abuses.

In a holy Mass with representatives of the indigenous communities of Chiapas, Pope Francis exclaimed, we cannot ignore the cries of Creation, the poor and the earth who “is among the most abandoned and maltreated of our poor.”

In his homily in Chiapas, Pope Francis said:

This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she ‘groans in travail’ (Rom 8:22)” (Laudato Si’, 2). The environmental challenge that we are experiencing, and its human causes, affects us all (cf. Laudato Si’, 14) and demands our response. We can no longer remain silent before one of the greatest environmental crises in world history.

In light of the environmental crises we face and the cries of Creation and the poor, Pope Francis reiterates his call for us to examine the path we are traveling on and to examine our conscience: “How worthwhile it would be for each of us to examine our conscience and learn to say, “‘forgive me!’, ‘forgive me, brothers and sisters!’ Today’s world, ravaged as it is by a throwaway culture, needs you!”

If we look around, we see many signs of this “throwaway culture,” which discards things and people as “leftovers,” whether it is the homeless who live on our streets, the workers who produce cheap consumer goods for abysmal wages in the maquilas in Juárez, or the indigenous peoples who have been displaced from their lands or seen them contaminated by others “intoxicated by power, money and market trends.”

Pope Francis, during this period of Lent, call us to examine our steps and the current path we are traveling on, to reject a “throwaway culture,” and to embrace a culture of solidarity and encounter.

Francis calls the Church and the world to acknowledge the urgency of our environmental challenges and to join him in embarking on a new path. As Pope Francis said during his visit to our nation, “Now is the time for courageous actions and strategies, aimed at implementing a ‘culture of care’ and ‘an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature.'”

As individuals, we can take important steps to answer Pope Francis’ call to care for our common home by examining our lifestyles, reducing our consumption, and being conscious of our choices. We can also contribute on a broader scale to lasting change by working actively within our communities to address environmental challenges in our neighborhoods, towns and cities, and advocating for environmental policies that protect the poor and vulnerable in our nation and around the world.

How will you respond to Pope Francis’ call to care for our common home?

Francis reminds us that “[w]e must not think that these efforts are not going to change the world. They benefit society, often unbeknown to us, for they call forth a goodness which, albeit unseen, inevitably tends to spread” (Laudato Si’, 212).

Go deeper:

  • Is there a local community organization you can join (or create) to promote the common good and build an integral ecology? To find a CCHD group, look on Poverty USA’s website. Check out the Stories of Hope to learn how organizations supported by the Catholic Campaign for Human Development are working for environmental justice.
  • And to start the conversation in your parish or local community, look at the discussion guide, and other educational resources on the encyclical on the USCCB Environmental Justice Program website.
  • Learn how Catholic communities around the United States, including parishes, dioceses, schools, and religious communities, are caring for creation, at WeAreSaltAndLight.org.
  • Support Pope Francis’ call to care for our common home! Tell your Senators to care for creation by helping nonprofits make needed energy-efficiency improvements and protecting a national carbon standard.
  • Take the St. Francis Pledge to Care for Creation and the Poor. The Pledge is a promise and a commitment by Catholic individuals, families, parishes and organizations to live our faith by caring for God’s Creation and the most vulnerable.
Cecilia Calvo, USCCB

Cecilia Calvo, USCCB

Cecilia Calvo is the coordinator of the USCCB Environmental Justice Program at the USCCB Department of Justice, Peace & Human Development.

 


¿Cómo podemos responder al llamado del papa Francisco a cuidar de nuestra casa común? La Cuaresma, la intención de oración del papa Francisco y las lecciones de su viaje a México

Justamente este mes en su video de intención de oración, el papa Francisco pidió a la gente de todo el mundo que “cuidemos de la creación” y de nuestra casa común. Hizo hincapié en que tanto “[c]reyentes y no creyentes estamos de acuerdo en que la tierra es una herencia común, cuyos frutos deben beneficiar a todos”. Él nos llama a reconocer “[l]a relación entre la pobreza y la fragilidad del planeta”.

Durante su visita a México la semana pasada, el papa Francisco dio testimonio de los efectos de la exclusión social, económica y ambiental al poner a los marginados —migrantes, presos, trabajadores y pueblos indígenas— en el centro de su viaje. A través de su visita a Chiapas el papa envió un poderoso mensaje. Allí se alzó en solidaridad con la población indígena del país, que viene resistiéndose cada vez más a los abusos a los derechos humanos y ambientales.

En una santa Misa con representantes de las comunidades indígenas de Chiapas, el papa Francisco exclamó que no podemos ignorar el clamor de la Creación, diciendo que “entre los pobres más abandonados y maltratados, está nuestra oprimida y devastada tierra”.

En su homilía en Chiapas, el papa Francisco dijo:

Esta hermana clama por el daño que le provocamos a causa del uso irresponsable y del abuso de los bienes que Dios ha puesto en ella. Hemos crecido pensando que éramos sus propietarios y dominadores, autorizados a expoliarla. La violencia que hay en el corazón humano, herido por el pecado, también se manifiesta en los síntomas de enfermedad que advertimos en el suelo, en el agua, en el aire y en los seres vivientes. Por eso, entre los pobres más abandonados y maltratados, está nuestra oprimida y devastada tierra, que “gime y sufre dolores de parto” (Rm 8,22)” (Laudato si’, 2). El desafío ambiental que vivimos, y sus raíces humanas, nos impactan a todos (cf. Laudato si’, 14) y nos interpelan. Ya no podemos hacernos los sordos frente a una de las mayores crisis ambientales de la historia.

A la luz de las crisis ambientales que enfrentamos y el clamor de la Creación y los pobres, el papa Francisco reitera su llamado a que examinemos el camino que estamos recorriendo y que hagamos un examen de conciencia: “Qué bien nos haría a todos hacer un examen de conciencia y aprender a decir: ¡Perdón!, ¡perdón, hermanos! El mundo de hoy, despojado por la cultura del descarte, los necesita”.

Si miramos alrededor, vemos muchos signos de esta “cultura del descarte”, que se deshace de cosas y personas como “sobrantes”, ya sean las personas sin hogar que viven en nuestras calles, los trabajadores que producen bienes de consumo baratos por salarios ínfimos en las maquilas de Juárez, o los pueblos indígenas que han sido desplazados de sus tierras o las han visto contaminadas por otros “mareados por el poder, el dinero y las leyes del mercado”.

El papa Francisco, durante este periodo de Cuaresma, nos llama a examinar nuestros pasos y el camino actual que estamos recorriendo, para rechazar una “cultura del descarte” y abrazar una cultura de solidaridad y encuentro.

El papa Francisco llama a la Iglesia y al mundo a reconocer la urgencia de nuestros desafíos ambientales y sumarse a él en embarcarse en un nuevo camino. Como dijo el papa Francisco durante su visita a nuestra nación, “Ahora es el tiempo de acciones valientes y de estrategias para implementar una ‘cultura del cuidado’ y una ‘aproximación integral para combatir la pobreza, para devolver la dignidad a los excluidos y simultáneamente para cuidar la naturaleza’”.

Como individuos, podemos adoptar medidas importantes para responder al llamado del papa Francisco de cuidar nuestra casa común examinando nuestro estilo de vida, reduciendo nuestro consumo y siendo conscientes de nuestras opciones. También podemos contribuir a una escala más amplia a un cambio duradero trabajando activamente dentro de nuestras comunidades para abordar los desafíos ambientales en nuestros barrios, pueblos y ciudades, y promoviendo políticas ambientales que protejan a los pobres y vulnerables en nuestro país y en todo el mundo.

¿Cómo responderá usted al llamado del papa Francisco a cuidar de nuestra casa común?

Francisco nos recuerda que “[n]o hay que pensar que esos esfuerzos no van a cambiar el mundo. Esas acciones derraman un bien en la sociedad que siempre produce frutos más allá de lo que se pueda constatar, porque provocan en el seno de esta tierra un bien que siempre tiende a difundirse” (Laudato si’, 212).

 

Profundice:

  • ¿Existe una organización comunitaria local a la que pueda unirse (o crear) para promover el bien común y construir una ecología integral? Para encontrar un grupo de la CCHD, busque en el sitio web PobrezaUSA. Eche un vistazo a las Historias de esperanza para informarse de cómo organizaciones apoyadas por la Campaña Católica para el Desarrollo Humano están trabajando por la justicia ambiental.
  • Y para empezar la conversación en su parroquia o comunidad local, mire la guía de discusión y otros recursos educativos sobre la encíclica en el sitio web del Programa de Justicia Ambiental de la USCCB.
  • Infórmese de cómo las comunidades católicas en todos los Estados Unidos, incluyendo parroquias, diócesis, escuelas y comunidades religiosas, están cuidando de la creación, en WeAreSaltAndLight.org.
  • ¡Apoye el llamado del papa Francisco a cuidar de nuestra casa común! Diga a sus senadores que cuiden de la creación ayudando a organizaciones sin fines de lucro a hacer mejoras necesarias en la eficiencia energética y protegiendo un estándar nacional de carbono.
  • Adopte la Promesa de San Francisco de cuidar de la Creación y de los pobres. Se trata de una promesa y un compromiso de personas, familias, parroquias y organizaciones católicas de vivir nuestra fe cuidando de la creación de Dios y de los más vulnerables.

Cecilia Calvo es la coordinadora del Programa de Justicia Ambiental de la USCCB en el Departamento de Justicia, Paz y Desarrollo Humano de la USCCB.

The Blessings, Challenges, and Opportunities of Rural Ministry

Bryce Evans, Saint Paul Seminary School of Divinity

Bryce Evans, Saint Paul Seminary School of Divinity

This past August, seminarians from the third year theology class at the Saint Paul Seminary in Saint Paul, Minnesota gathered for a week-long class on Catholic ministry in rural settings.  The course was led by Mr. Jim Ennis, national director of Catholic Rural Life, and Dr. Christopher Thompson, academic dean and professor of Moral Theology at the Saint Paul Seminary. PresentationFs on Catholic Rural Life included reflections from clergy engaged in rural ministry, discussion of Pope’s latest encyclical on the care of creation, and tours of local farms owned and operated by Catholic parishioners.

The week afforded us a wonderful opportunity to reflect upon a much-overlooked aspect of contemporary Catholic life: the unique blessings and challenges of rural ministry, along with the powerful opportunities it presents for evangelization and cultural renewal.

These can be easy to forget in an age in which the population is ever more concentrated in urban communities. Often this is at the expense of depleted rural communities, which, in the face of smaller family sizes and economic pressures, have survived in many places only through a more and more industrialized farming practice.  This is not to say that there are not yet many vibrant small communities to be found across our country. There surely are. But it can be easy for the Church today to focus its attention on “where the people are” as the primary place for the gospel to “confront the culture.” In doing so, we can neglect and underestimate the possibilities of “smaller places.”

There is a power in growing things, as there is a power in places that daily confront us with God’s handiwork in these growing things. Such places can teach us basic lessons and values that can easily get overshadowed in cityscapes, dominated as these are by what Pope Francis calls the “technocratic paradigm” and the illusion that human industry is the source of all things. The country, by contrast, confronts us with life, unplanned and unmanaged abundance, a force and a power in things that precedes all human invention. It connects us to the Creator, and helps people to find their place in the great symphony of created things.

In short, field and air, plant and animal have a knack for opening people up to God, far better than steel and concrete.

One of the matters discussed during the course of our week was the risk that even this place of opening might be effectively closed-up through the industrialization of farming and the simultaneous squeezing out of once vibrant communities. But this risk carries with it an opportunity to become a primary place for the re-assertion of basic human values, values that our society is in grave danger of forgetting.

If symphonies and galleries forget beauty, universities truth, and governments goodness, perhaps it is here, through the pulpit, altar, celebration, and discipleship of the rural parish, that we can witness the re-birth of culture (always necessary) through the re-integration of worship, community, and the tilling of the land.  It is no coincidence that culture and cultivation share the same word as their root (cult is Latin for worship).

For this seminarian, the biggest take-away from our week of considering the realities of rural Catholic life was excitement at the possibilities latent in such a ministry. A rural ministry demands great imagination and investment, but at the same time promises great yield.

As one of our presenters suggested to us in class, perhaps the best place to plant the seeds of the new evangelization is the place where seeds are planted in the dirt. As Our Lord put it: the fields are ripe for the harvest.

 

Bryce Evans is a third year seminarian at the Saint Paul Seminary School of Divinity, studying for the Archdiocese of Saint Paul-Minneapolis.

Pope Francis: “Do unto Others” Has Global Implications

photograph of Bishop Oscar Cantu

Most Reverend Oscar Cantú, Bishop of Las Cruces

Pope Francis has now returned to Vatican City, but we remain inspired and moved to action by his words and actions during his visit to the U.S. and the U.N.

As Chairman of the Committee on International Justice and Peace, I would like to recall some of his powerful international challenges to our nation and world in his own words.

To the U.S. Congress

On Immigrants and Refugees

“We, the people of this continent, are not fearful of foreigners, because most of us were once foreigners.”

“Our world is facing a refugee crisis of a magnitude not seen since the Second World War.”

Immigrants “travel north in search of a better life…for their loved ones. Is this not what we want for our own children?”

On Global Poverty

“How much has been done in these first years of the third millennium to raise people out of extreme poverty!”

“Now is the time for…combating poverty, restoring dignity to the excluded, and at the same time protecting nature.” Continue reading

Laudato Si’: Communities Respond

Anna CapizziNearly two months have passed since the release of Laudato Si’, and Pope Francis’ words continue to spark conversation, transform hearts and prompt action. Indeed, his words remind the Christian community: “Living our vocation to be protectors of God’s handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience” (Laudato Si’, no. 217).

Our efforts to care for creation reflect our love for God and neighbor, and contribute to the common good, which is “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more easily and more fully” (Gaudium et Spes, no. 26). Environmental problems are social problems, and “social problems must be addressed by community networks and not simply by the sum of individual good deeds” (Laudato Si’, no. 219). As individuals, our lifestyles and daily actions are significant and necessary, but as members of a community, we need to address environmental degradation at a broader scale to effect lasting change in our neighborhoods, towns, cities, and country.

The Catholic Campaign for Human Development (CCHD) responds to Pope Francis’ invitation to create a sustainable, integral ecology by empowering grassroots organizations that give a voice to low-income people and help them to help themselves. Since 2013, CCHD has invested over $3.2 million in community organizations whose efforts further environmental justice across the United States. In the Laudato Si’, the pope praises local groups that enrich society through promoting the common good and defending the environment in natural and urban landscapes (no. 232). These community organizations are critical because the most vulnerable suffer the worst effects of environmental and societal degradation.

The Northwest Bronx Community and Clergy Coalition (NWBCCC) is an organization whose work illustrates the natural relationship between environmental stewardship and community building through local participation, inclusive decision-making processes, and leadership training. NWBCCC’s multi-pronged green jobs campaign retrofits homes and churches, decreases energy bills, and creates local, green contracting and jobs. The 176th Street Community Garden adds beauty to the neighborhood, supports composting and recycling projects, and allows community members to interact, learn and recreate.

The United Workers Association stands out as another spotlight example of the power of local communities to advocate for sound environmental policies that help create an “ecological culture.” The organization successfully led a campaign to stop what would have been the nation’s largest trash burning incinerator from being built less than a mile away from two schools. Community members are now in dialogue with the city and other stakeholders to phase out the current incinerator and explore green alternatives.

How are you responding to Pope Francis’ call to be a protector of God’s handiwork? The pope reminds us that “we must not think that these efforts are not going to change the world. They benefit society, often unbeknown to us, for they call forth a goodness which, albeit unseen, inevitably tends to spread” (no. 212). Is there a local community organization you can join (or even create) to promote the common good and build an integral ecology? To find a CCHD group, look on Poverty USA’s website. For more inspiration, read the Stories of Hope to learn of the good work being done by other CCHD funded organizations. And to start the conversation in your parish or local community, look at the discussion guide and other educational resources on the encyclical on the USCCB Environmental Justice Program website.

Anna Capizzi is an intern with the Environmental Justice Program at the USCCB. She is a graduate student studying moral theology at Immaculate Conception Seminary School of Theology at Seton Hall University.


More stories about how Catholic communities around the United States, including parishes, dioceses, schools, and religious communities, are caring for creation, are available at WeAreSaltAndLight.org.

Integral Ecology and Respect for Human Life

“Everything is connected.”  This phrase echoes throughout the recent encyclical from the Holy Father, Laudato Si.  Pope Francis presents a comprehensive vision.  Our attitude toward our common home is inseparable from our attitude toward the unborn, poor, and all who are vulnerable.  The crises of our age have arisen because we refuse to receive created things in humility, simple joy, and awe at the work of God.

Francis proposes an “integral ecology” – an approach to creation care rooted in the Christian conviction that the earth, and everything in it, is a gift from our gracious Father.  Everything is connected, and so we must resist the temptation to see the problems that we face today as piecemeal. We can’t build a culture of life and trash the planet at the same time. We can’t clean up the mess left by a consumer society if we disregard the preciousness of human life.

Care for creation flows naturally from our commitment to protect all human life.  For example, polluted drinking water causes birth defects.  We who march for life ought also to do our part to make sure that families have clean water for their children.  In our different places in life, we can build up a human ecology by taking account of how our actions affect the lives of the most vulnerable.

Most fundamental is our need to examine ourselves and how we receive God’s good world.  We are immersed in a throwaway culture, which exerts its force on us. In our consumer society, we are prone to think of our surroundings, and even the people in them, as objects to help us fulfill our selfish desires.  The habits formed in the throwaway culture need to be reformed and redirected.  We must tend to our interior life and learn to receive created things as gifts, always remembering the unique dignity of each human being.

Pope Francis reminds us that everything comes from God and can point to God.  A fish or a grasshopper, a prairie or a canyon, each thing has its own loveliness and is to be admired as a creation of our Creator – not only for what benefit it brings us.  When we can behold created things in their own particular glory, we move closer to an integral ecology.  In the throwaway culture, land is only good as an energy resource. In a culture of life, it is seen as an integral ecosystem, pointing to a loving God who delights in making a world filled with diverse creatures and landscapes.

The Pope offers simple suggestions for developing gratitude and reverence.  He suggests that praying before and after meals might help inspire thankfulness for the food we receive.  He notes the importance of resting on the Sabbath.  In this spirit I offer a possible exercise.  Choose some seemingly simple object, and consider the complexity and grandeur of it. Consider doing this with a different piece of creation each day.  Let us take time to cultivate a spirit of gratitude and awe at the beauty of the earth, which reaches its pinnacle in that most marvelous of creatures, the human person. Such an attitude animates a culture of life.

Aaron Matthew Weldon is a staff assistant for the Secretariat of Pro-Life Activities, U.S. Conference of Catholic Bishops.

Laudato Si’ and the Environmental Refugee

Ashley Feasley, USCCB

Ashley Feasley, USCCB

Pope Francis’s recently released encyclical, Laudato Si’, addresses the environment, climate change, and ecological degradation. An important but often overlooked point that Pope Francis highlights is the connection between migration and environmental instability. Specifically, the Holy Father states his concern for the plight of the environmental refugee. To this point he writes: “There has been a tragic rise in the number of migrants seeking to flee from the growing poverty caused by environmental degradation. They are not recognized by international conventions as refugees; they bear the loss of the lives they have left behind, without enjoying any legal protection whatsoever” (no. 25).

Pope Francis’s eloquent and accurate assessment in Laudato Si’ about environmental refugees highlights a growing problem in the world and raises the questions of: what exactly is an environmental refugee, what can we do to protect them, and we can prevent more people from becoming environmental refugees in the future?

As Pope Francis stated, legally, the concept of “climate or environmental refugee” does not exist. Although the term “environmental refugee” is in frequent use, climate and environmental issues do not fall within the official definition of refugee that is found in the 1951 Refugee Convention. This is important as the 1951 Convention Relating to the Status of Refugees is the key legal document that defines who is a refugee, what rights refugees are afforded, and the legal obligations of states towards refugees.

Despite having no formally recognized legal protection, the number of global environmental refugees and environmentally displaced migrants are projected to increase in the future. With the increasing frequency and severity of natural disasters, climate change is expected to expose millions to largescale displacement and forced migration – most notably affecting the global working poor. Many of the global poor live in areas particularly affected by natural phenomena related to global warming, including flooding, hurricanes and drought, and their means of subsistence are largely dependent on natural reserves and ecosystem-focused industries such as agriculture, fishing and forestry. They have limited outside financial activities or resources that can enable them to adapt to climate change or to face natural disasters, and their access to social services and protection is very limited.

Today, we can already see these situations of environmental degradation forcibly displacing people and creating environmental refugees. For example, Bangladesh has been declared one of the most vulnerable countries to climate change in South Asia, followed closely by India, China, Indonesia and the Philippines. Additionally, the Maldives has been dealing with climate change issues such as rising sea levels and displacement for several years.

Looking toward a solution to this problem, we turn to Pope Francis, who urges us to recognize communities vulnerable to environmental destruction and to take responsibility for our Earth and our displaced brothers and sisters.

To this end, in Laudato Si’ he states: “Sadly, there is widespread indifference to such suffering, which is even now taking place throughout our world. Our lack of response to these tragedies involving our brothers and sisters points to the loss of that sense of responsibility for our fellow men and women upon which all civil society is founded.”

It is also imperative that we recognize the damage that climate change wreaks upon the environment and the communities that live off the land. We must also accept responsibility for people who have been forced out of their communities due to environmental degradation and work to ensure that we treat them and the Earth with dignity and respect. Previously, in Evangelii Gaudium, Pope Francis urged us to recognize that the earth is our common home and all of us are brothers and sisters (no. 183). This theme is echoed again and again in Laudato Si’. Going forward, we must protect the fragility and majesty of our common home and the dignity of our brothers and sisters who live in it.

Ashley Feasley is a policy advisor for Migration and Refugee Services at the United States Conference of Catholic Bishops.

Laudato Si’: An Invitation from a Franciscan Jesuit

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Meghan Clark, Ph.D.

Throughout Laudato Si’, Pope Francis echoes his namesake Francis of Assisi. It begins with a prayer of praise and lament; it begins placing ourselves in relationship before God.    “Praise be to you, my Lord through our Sister, Mother Earth” (no. 1) who “now cries out to us because of the harm we have inflicted upon her by our irresponsible use and abuse” (no. 2).  Peace in our relationships and respect for all of creation – this is the heart of St. Francis model. Still, the pope is a Jesuit. In this Franciscan encyclical we find an Ignatian invitation: to listen, examine our consciences, and discover the magis.

“I wish to address every person living on this planet… about our common home” (no. 3). This universal call to dialogue sets the tone for the entire encyclical – yet this is no simple invitation.  In Laudato Si’, the Holy Father models a listening Church. If we follow the footnotes, we find reference to Catholic conferences around the world: from Argentina, Germany, New Zealand, Brazil, Japan, the United States, and others. A profound engagement and dialogue with communities of scientists around the world leads the Pope to recognize, “a very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system” (no. 23). He understands the fear, pain, suffering, and frustration of people around the globe because he listened.  We are invited to listen as he has listened – to our neighbors, the earth, and to God.

Listening to the cries of the poor and the cries of the earth, we are then invited into an examination of conscience.  Pope Francis implores “it is we human beings above all who need to change. We lack an awareness of our common origin, of our mutual belonging, and of a future to be shared with everyone” (no. 202); “the emptier a person’s heart is, the more he or she needs things to buy, own, and consume. . . . In this horizon, a genuine sense of the common good also disappears” (no. 204). We must look into our own hearts seeking ecological conversion as individuals and communities. Am I hearing the cries of the earth and the cries of the poor? Do we as a community responsibly cherish the earth? Do we respect the human dignity of vulnerable communities in the Pacific, people we will never meet? Do I consume more than I need? Laudato Si’ invites us all to engage in an examination of conscience of our lifestyle.

Ignatian spirituality asks us to detach from our personal desires and listen to where God is calling us to something more—the magis. As Fr. James Martin, SJ explains, the magis is not about perfection but seeking the greater. In this way, Laudato Si’ invites us to rethink our standards and goals. Simply having more or creating more is not enough – we are not seeking the maximum but the greater.  The magis teaches us to renounce selfishness in favor of more deeply choosing God and the common good. “We require a new and universal solidarity . . . all of us can cooperate as instruments of God for the care of creation, each according to his or her own culture, experience, involvements, and talents” (no. 14).  As a community of faith, the ball is now in our court. Will we respond to Pope Francis’ invitation to embark on an ecological conversion by listening to the cries of the earth and the cries of the poor and responding in solidarity?

Meghan Clark, Ph.D. is an Assistant Professor of Theology and Religious Studies at St. John’s University.