One of the recurring themes we've seen in this 3rd chapter is the way in which Francis challenges our Modern (or Post Modern) culture, and the way it has succeeded in convincing many in the West that we have a 'God given right' to be neglectful towards creation and towards others. Notwithstanding all the heroic deeds done by self sacrificing people everyday for the benefit of our common home and for the marginalized in our world, much of the crisis with our culture remains in our inability to truly hear the cries of those who suffer in our world. In today's entry, Matthew Shanahan helps us explore how much this in fact goes against the beauty of natural law, and how we are called to resist more modern tendencies to embrace a more self centered world view and allow ourselves to be more open, and connected with the stories of others. A beautiful lesson that we Catholics should be more aware of in light of the Orlando shootings, and of everything going wrong with our world. Our desire to save the world is sometimes misguided, and needs to be replaced by a more important desire to understand and journey with all creation! - Brother Dan
Matthew Shanahan is entering his final semester of his undergrad in Journalism and Theological Studies at Concordia University in Montreal. He also co-hosts his own sports radio show, "The Starting Rotation" on CJLO 1690AM. After his degree, Matthew plans to primarily do some travelling around the world and teach english abroad as a second language before inevitably pursuing a masters degree in Theology.
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The crisis and effects
of modern anthropocentrism illustrated by Pope Francis can really help the
individual to begin to understand that so many facets of life (all of them in
fact) are all inter-connected. Our attitudes about ourselves, other people and
our common home are scarcely restricted to one particular issue. Our attitudes
and beliefs shape our actions, which in turn affect ourselves, the people
around us, and the natural environment, which has severe consequences, both
morally and politically among other things.
Perhaps I can begin by
reminding you of the definition of anthropocentrism: “regarding humankind as
the central or most important element of existence, especially as opposed to
God or animals.” Thanks dictionary. Moving on, Pope Francis shares this initial
thought in regards to humanity’s place in society now in relation to where
Natural Law and Christian anthropology dictates it should be: “When human
beings fail to find their true place in this world, they misunderstand
themselves and end up acting against themselves” (115). This points to human
beings lacking spiritual development and a moral conscience, as well as an
eagerness to do good. Human beings must realize this fundamental truth in order to
live in harmony with him/herself, others, and the surrounding environment. “Human beings, too are God’s gift to each other. They must therefore respect the natural and moral
structure with which they have been endowed”. (115)
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| Have we made our sacred story so anthropocentric that we've become disconnected from it and the gifts with which it can endow us? |
However, Francis most
certainly implies that the New Evangelization must be at work here, but that it is not by prayer alone that we can expect all human beings to come to know and
understand their place in the world. Our Catholic
Tradition (which is more than just pure natural law) has given rise to our understanding and explanation of God’s creative
process. Unfortunately, that explanation has often failed, especially in the West. “An inadequate presentation of Christian anthropology gave rise to
a wrong understanding of the relationship between human beings and the world.”
(116) For some, rejection is inevitable, but in terms of what the Church can
claim as responsible, she understands that her position is one of great beauty
and has the potential to be not only accepted but loved by so many Christians,
past, present and future.
“When we fail to
acknowledge as part of reality the worth of a poor person, a human embryo, a
person with disabilities – to offer just a few examples – it becomes difficult
to hear the cry of nature itself; everything is connected.” (117) This powerful
insight really makes the Christian think, more than anything. Have I failed to
hear the cry of nature in my own life? It is more than anything, a radical call
to love our nature, to accept its reality in its infinite mystery, despite the
selfish urges we may have to command an immoral kind of dominion over it. At
the end of contemplation, we can only hope that our consciences can properly
exercise each and every decision in relation to nature’s laws.
The Pope is quite
adamant about talking about the importance of the Environment in such a way
that it links directly with Church teaching and Natural Law. Here he presents a
not-so-subtle critique of ecologists who care for the environment in a sort of
blind-eye activist way that neglects every other important component of
humanity’s place in the world. “There can be no ecology without an adequate
anthropology. When the human person is considered as simply one being among
others, the product of chance or physical determinism, then our overall sense
of responsibility wanes.” (118)
Before we can shift
mindsets from, what some would consider, our current self-centered ones, we must begin to feel that
connection with nature, and that sensitivity towards our environment and human
life. This will naturally lead to a more realistic outlook of our world based
on the laws that God gave us. “If personal and social sensitivity towards the
acceptance of the new life is lost, then other forms of acceptance that are
valuable for society also wither away”. (120) This entire encyclical is not
only helping Christians to appreciate and respect our environment, but warns of
the dangers that can lead to a future in which our self-centredness ruins our
inter-connectedness with other people and our environment, more than it already
does now. (editor's note: a sobering thought!)
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