The excerpts below include the final sections of Chapter V, which covers the relationship between science and religion (think John Paul II's Fides et Ratio, if you're familiar with it), and the opening passages of Chapter VI, which discusses conversion of the whole person, here focusing on the call to a new lifestyle.
V. RELIGIONS IN DIALOGUE WITH SCIENCE
199. It cannot be maintained that empirical science provides a complete explanation of life, the interplay of all creatures and the whole of reality. This would be to breach the limits imposed by its own methodology. If we reason only within the confines of [science], little room would be left for aesthetic sensibility, poetry, or even reason's ability to grasp the ultimate meaning and purpose of things.[141] I would add that "religious classics can prove meaningful in every age; they have an enduring power to open new horizons... Is it reasonable and enlightened to dismiss certain writings simply because they arose in the context of religious belief?"[142]....
200. Any technical solution which science claims to offer will be powerless to solve the serious problems of our world if humanity loses its compass, if we lose sight of the great motivations which make it possible for us to live in harmony, to make sacrifices and to treat others well. Believers themselves must constantly feel challenged to live in a way consonant with their faith and not to contradict it by their actions.... If a mistaken understanding of our own principles has at times led us to justify mistreating nature, to exercise tyranny over creation, to engage in war, injustice and acts of violence, we believers should acknowledge that by so doing we were not faithful to the treasures of wisdom which we have been called to protect and preserve.... By constantly returning to their sources, religions will be better equipped to respond to today's needs.
201. The majority of people living on our planet profess to be believers. This should spur religions to dialogue among themselves for the sake of protecting nature, defending the poor, and building networks of respect and fraternity. Dialogue among the various sciences is likewise needed, since each can tend to become enclosed in its own language, while specialization leads to a certain isolation and the absolutization of its own field of knowledge.... An open and respectful dialogue is also needed between the various ecological movements, among which ideological conflicts are not infrequently encountered....
CHAPTER SIX
ECOLOGICAL EDUCATION AND SPIRITUALITY
202. Many things have to change course, but 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. This basic awareness would enable the development of new convictions, attitudes and forms of life. A great cultural, spiritual and educational challenge stands before us, and it will demand that we set out on the long path of renewal.
I. TOWARDS A NEW LIFESTYLE
203. Since the market tends to promote extreme consumerism in an effort to sell its products, people can easily get caught up in a whirlwind of needless buying and spending. Compulsive consumerism is one example of how the techno-economic paradigm affects individuals.... This paradigm leads people to believe that they are free as long as they have the supposed freedom to consume.... Amid this confusion, postmodern humanity has not yet achieved a new self-awareness capable of offering guidance and direction, and this lack of identity is a source of anxiety. We have too many means and only a few insubstantial ends.
204. The current global situation engenders a feeling of instability and uncertainty, which in turn becomes "a seedbed for collective selfishness".[145]... The emptier a person's heart is, the more he or she needs things to buy, own and consume. It becomes almost impossible to accept the limits imposed by reality.... As these attitudes become more widespread, social norms are respected only to the extent that they do not clash with personal needs.... Obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction.
205. Yet all is not lost. Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start, despite their mental and social conditioning. We are able to take an honest look at ourselves, to acknowledge our deep dissatisfaction, and to embark on new paths to authentic freedom. No system can completely suppress our openness to what is good, true and beautiful, or our God-given ability to respond to his grace at work deep in our hearts. I appeal to everyone throughout the world not to forget this dignity which is ours. No one has the right to take it from us.
206. A change in lifestyle could bring healthy pressure to bear on those who wield political, economic and social power. This is what consumer movements accomplish by boycotting certain products.... When social pressure affects their earnings, businesses clearly have to find ways to produce differently. This shows us the great need for a sense of social responsibility on the part of consumers. "Purchasing is always a moral - and not simply economic - act".[146]...
207. The Earth Charter [of 2000] asked us to leave behind a period of self-destruction and make a new start, but we have not as yet developed a universal awareness needed to achieve this. Here, I would echo that courageous challenge: "As never before in history, common destiny beckons us to seek a new beginning... Let ours be a time remembered for the awakening of a new reverence for life, the firm resolve to achieve sustainability, the quickening of the struggle for justice and peace, and the joyful celebration of life".[148]...
NOTES
[141] Cf. Encyclical Letter Lumen Fidei (29 June 2013), 34.
[142] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 256.
[145] JOHN PAUL II, Message for the 1990 World Day of Peace, 1.
[146] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 66.
[148] Earth Charter, The Hague (29 June 2000).
Showing posts with label faith. Show all posts
Showing posts with label faith. Show all posts
Monday, November 16, 2015
Monday, October 26, 2015
"A technology severed from ethics will not easily be able to limit its own power": Laudato Si', 131-136
In the excerpts below, Francis applies his earlier comments on creativity and human power to the topic of biotechnology, praising man's innate ingenuity and the way it can be used to solve real human problems, while also cautioning about potential dangers that new biotechnologies may pose to the environment or our fellow man.
New biological technologies
131. ...The Church values the benefits which result "from the study and applications of molecular biology, supplemented by other disciplines such as genetics, and its technological application in agriculture and industry".[110] But [John Paul II] also pointed out that this should not lead to "indiscriminate genetic manipulation"[111] which ignores the negative effects of such interventions. Human creativity cannot be suppressed. If an artist cannot be stopped from using his or her creativity, neither should those who possess particular gifts for the advancement of science and technology be prevented from using their God-given talents for the service of others. We need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks.
132. ...The respect owed by faith to reason calls for close attention to what the biological sciences... can teach us about biological structures, their possibilities and their mutations. Any legitimate intervention will act on nature only in order "to favour its development in its own line, that of creation, as intended by God".[112]
133. It is difficult to make a general judgement about genetic modification, whether vegetable or animal, medical or agricultural, since these vary greatly among themselves and call for specific considerations. The risks involved are not always due to the techniques used, but rather to their improper or excessive application. Genetic mutations, in fact, have often been, and continue to be, caused by nature itself. Nor are mutations caused by human intervention a modern phenomenon. The domestication of animals, the crossbreeding of species and other older and universally accepted practices can be mentioned as examples.... In nature, however, this process is slow and cannot be compared to the fast pace induced by contemporary technological advances....
136. On the other hand, it is troubling that, when some ecological movements defend the integrity of the environment, rightly demanding that certain limits be imposed on scientific research, they sometimes fail to apply those same principles to human life. There is a tendency to justify transgressing all boundaries when experimentation is carried out on living human embryos. We forget that the inalienable worth of a human being transcends his or her degree of development. In the same way, when technology disregards the great ethical principles, it ends up considering any practice whatsoever as licit. As we have seen in this chapter, a technology severed from ethics will not easily be able to limit its own power.
NOTES
[110] Address to the Pontifical Academy of Sciences (3 October 1981), 3.
[111] Message for the 1990 World Day of Peace, 7.
[112] JOHN PAUL II, Address to the 35th General Assembly of the World Medical Association (29 October 1983), 6.
New biological technologies
131. ...The Church values the benefits which result "from the study and applications of molecular biology, supplemented by other disciplines such as genetics, and its technological application in agriculture and industry".[110] But [John Paul II] also pointed out that this should not lead to "indiscriminate genetic manipulation"[111] which ignores the negative effects of such interventions. Human creativity cannot be suppressed. If an artist cannot be stopped from using his or her creativity, neither should those who possess particular gifts for the advancement of science and technology be prevented from using their God-given talents for the service of others. We need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks.
132. ...The respect owed by faith to reason calls for close attention to what the biological sciences... can teach us about biological structures, their possibilities and their mutations. Any legitimate intervention will act on nature only in order "to favour its development in its own line, that of creation, as intended by God".[112]
133. It is difficult to make a general judgement about genetic modification, whether vegetable or animal, medical or agricultural, since these vary greatly among themselves and call for specific considerations. The risks involved are not always due to the techniques used, but rather to their improper or excessive application. Genetic mutations, in fact, have often been, and continue to be, caused by nature itself. Nor are mutations caused by human intervention a modern phenomenon. The domestication of animals, the crossbreeding of species and other older and universally accepted practices can be mentioned as examples.... In nature, however, this process is slow and cannot be compared to the fast pace induced by contemporary technological advances....
136. On the other hand, it is troubling that, when some ecological movements defend the integrity of the environment, rightly demanding that certain limits be imposed on scientific research, they sometimes fail to apply those same principles to human life. There is a tendency to justify transgressing all boundaries when experimentation is carried out on living human embryos. We forget that the inalienable worth of a human being transcends his or her degree of development. In the same way, when technology disregards the great ethical principles, it ends up considering any practice whatsoever as licit. As we have seen in this chapter, a technology severed from ethics will not easily be able to limit its own power.
NOTES
[110] Address to the Pontifical Academy of Sciences (3 October 1981), 3.
[111] Message for the 1990 World Day of Peace, 7.
[112] JOHN PAUL II, Address to the 35th General Assembly of the World Medical Association (29 October 1983), 6.
Friday, October 2, 2015
"No branch of the sciences and no form of wisdom can be left out": Laudato Si', 60-64
In the excerpts that follow, Francis wraps up the survey of the current situation (Chapter I) by considering the options open to us. He then turns to a theological interpretation of the natural world (Chapter II). On Monday we'll jump into Francis's exposition of the Biblical understanding of the natural world. Enjoy!
VII. A VARIETY OF OPINIONS
60. We need to acknowledge that different approaches and lines of thought have emerged regarding this situation and its possible solutions. At one extreme, we find those who doggedly uphold the myth of progress and tell us that ecological problems will solve themselves simply with the application of new technology and without any need for ethical considerations or deep change. At the other extreme are those who view men and women and all their interventions as no more than a threat, jeopardizing the global ecosystem, and consequently the presence of human beings on the planet should be reduced and all forms of intervention prohibited. Viable future scenarios will have to be generated between these extremes….
61. On many concrete questions, the Church has no reason to offer a definitive opinion; she knows that honest debate must be encouraged among experts, while respecting divergent views. But we need only take a frank look at the facts to see that our common home is falling into serious disrepair…. “If we scan the regions of our planet, we immediately see that humanity has disappointed God’s expectations”.[35]
CHAPTER TWO
THE GOSPEL OF CREATION
62. Why should this document, addressed to all people of good will, include a chapter dealing with the convictions of believers? I am well aware that in the areas of politics and philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity. Others view religions simply as a subculture to be tolerated. Nonetheless, science and religion, with their distinctive approaches to understanding reality, can enter into an intense dialogue fruitful for both.
I. THE LIGHT OFFERED BY FAITH
63. Given the complexity of the ecological crisis and its multiple causes, we need to realize that the solutions will not emerge from just one way of interpreting and transforming reality…. No branch of the sciences and no form of wisdom can be left out, and that includes religion and the language particular to it….
64. Furthermore, although this Encyclical welcomes dialogue with everyone so that together we can seek paths of liberation, I would like from the outset to show how faith convictions can offer Christians, and some other believers as well, ample motivation to care for nature and for the most vulnerable of their brothers and sisters. If the simple fact of being human moves people to care for the environment of which they are a part, Christians in their turn “realize that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”.[36]…
NOTES
[35] John Paul II, Catechesis (17 January 2001), 3.
[36] Ibid., Message for the 1990 World Day of Peace, 15.
VII. A VARIETY OF OPINIONS
60. We need to acknowledge that different approaches and lines of thought have emerged regarding this situation and its possible solutions. At one extreme, we find those who doggedly uphold the myth of progress and tell us that ecological problems will solve themselves simply with the application of new technology and without any need for ethical considerations or deep change. At the other extreme are those who view men and women and all their interventions as no more than a threat, jeopardizing the global ecosystem, and consequently the presence of human beings on the planet should be reduced and all forms of intervention prohibited. Viable future scenarios will have to be generated between these extremes….
61. On many concrete questions, the Church has no reason to offer a definitive opinion; she knows that honest debate must be encouraged among experts, while respecting divergent views. But we need only take a frank look at the facts to see that our common home is falling into serious disrepair…. “If we scan the regions of our planet, we immediately see that humanity has disappointed God’s expectations”.[35]
CHAPTER TWO
THE GOSPEL OF CREATION
62. Why should this document, addressed to all people of good will, include a chapter dealing with the convictions of believers? I am well aware that in the areas of politics and philosophy there are those who firmly reject the idea of a Creator, or consider it irrelevant, and consequently dismiss as irrational the rich contribution which religions can make towards an integral ecology and the full development of humanity. Others view religions simply as a subculture to be tolerated. Nonetheless, science and religion, with their distinctive approaches to understanding reality, can enter into an intense dialogue fruitful for both.
I. THE LIGHT OFFERED BY FAITH
63. Given the complexity of the ecological crisis and its multiple causes, we need to realize that the solutions will not emerge from just one way of interpreting and transforming reality…. No branch of the sciences and no form of wisdom can be left out, and that includes religion and the language particular to it….
64. Furthermore, although this Encyclical welcomes dialogue with everyone so that together we can seek paths of liberation, I would like from the outset to show how faith convictions can offer Christians, and some other believers as well, ample motivation to care for nature and for the most vulnerable of their brothers and sisters. If the simple fact of being human moves people to care for the environment of which they are a part, Christians in their turn “realize that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”.[36]…
NOTES
[35] John Paul II, Catechesis (17 January 2001), 3.
[36] Ibid., Message for the 1990 World Day of Peace, 15.
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