Following in the steps of Robin and his wonderful entry, today I will continue the reflection on this second part of chapter 2 of Laudato Si that explores how the wisdom sacred scripture can affect our collective ecological reflection. One of the points of this section, is to give us the spiritual tools to help us develop a new 'ecological ethics'. This idea is one that Francis certainly alludes to a lot, but a it's a term he only uses once in the entire document (paragraph 210.) As we've noticed before about this pope, what is important to him is not just the ideas we formulate in our efforts to live an ecological conversion, but the actions those ideas may inspire. This is reflected in this chapter where he reminds us that 'the light offered by faith' goes far beyond simply embracing the inherent value of all creation: It calls on us to act in ways that reflect the sanctity of all God's creatures, and that recognize, as Robin boldly stated at the end of his entry " that the dignity of every creature is unimpeachable."
It's a powerful message scattered throughout Laudato Si, but one that is counterbalanced with a humbling realization that many Christians don't see things that way. As the Franciscan friar and Youtube commentator, Father Dan Horan explains in his series on LS, and as Pope Francis emphasizes time and time again in this document, many Christians will relate to creation from a paradigm of dominion, and even domination. People who do so would argue 'Genesis 1:28 does after all say that God wants us to subdue the earth". While I'm sure there are theological responses to this point, what strikes me the most is how sad it is that THIS WORD is what some people of faith latch onto, and not the rest of sacred scripture that invites us to celebrate, and commune with God's divine presence in creation. It's heart breaking to see how far removed we have become from God's original design of harmony in creation, but it seems we've been down this path before, as illustrated by many biblical accounts of the ways people have strayed from God’s plan.
However, even when we stray, God has always left the door open for new beginnings. Pope Francis understands this as an opportunity to become more aware of depth of the bond that exists between all creatures on earth. The closest thing to this idea in scripture is the celebration of the year of Jubilee mentioned in Leviticus. "This law (that) came about as an attempt to ensure balance and fairness in (people's) relationships with others and with the land on which they lived and worked. At the same time, it was an acknowledgment that the gift of the earth with its fruits belongs to everyone."(71) “When you reap the harvest of your land... you shall leave (the harvest)for the poor and for the sojourner” (Lev 19:9-10).
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liberty throughout the land for all its inhabitants” (cf. Lev25:10)
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The idea of a jubilee year is powerful, because it's so counter cultural to our human endeavors, yet so close to the dream of harmonious living with all creation that God continues to have for us. Unfortunately, despite all the good we are capable of in the world,on the global scale, we couldn't be further removed from God’s dream for us. This notion of 'restoring a sense of balance and fairness to society' doesn't seem to fit in our world that focuses more on individual rights than on working for the greater good. Even if the idea may be enticing to some, too many people in our secular society are convinced that God can not exist in a world where so much evil occurs, and so the idea of a communion with God in creation and with others is lost to many.
And yet, we have these prophetic figures throughout history, and even in our times that constantly invite us to connect with this notion that God is alive in a world where people are united in care for each other and for the land. And certainly, many would subscribe to and even labor for this noble mission even though they may not believe in God. But it's important for religious and spiritual people to remember that the source of our own labors for this juster fairer world doesn't exist in a vacuum. Our labour truly begins when we " find renewal and strength in times of trial by contemplating the all-powerful God who created the universe" (73). Our sense of justice must be rooted in the power of the creative love that we believe has infused dignity and beauty in everything.
More specifically, our yearning for justice, and better relations with the earth, becomes our way of praising God, and laboring with the divine. This yearning is fruitful,but it does need a rich foundation. It needs to be rooted in a strong spirituality, one that ‘entails both welcoming divine love and adoration, confident in the Lord because of his infinite power. ' (73 ) I feel that if we're able to receive love from God and to respond to that love with adoration, soon, our adoration will become concrete acts of love and communion with others, and not just a spirituality that is lived individually. Furthermore, being more aware of that love, we become more in tune with the ways that God loves, and 'strengthens the powerless' in our world(Isaiah 40:29). Becoming more aware of this, perhaps we also become stronger in our efforts to bring ecological and social justice in our world. Indeed, once we remember that God is with us in this labor, as "the (One) who created the universe out of nothing… who can also intervene in this world and overcome every form of evil" (74) how can we not be strengthened in our desire to act out of faith, hope and love!?
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