BEHOLD, IT WAS VERY GOOD: An Invitation to Integral Ecology

GREETINGS

Introduction

Part I: “SEE”̶ SEEING WHAT STATE OUR COMMON HOME IS IN̶

I. Seeing Through The Eyes of Laudato Si’
1 A Contemplative Mind and An Honest Look at The Facts
2 A Multidimensional Awareness Of The Problem
3 Fundamental Challenges—Renewing Humanity And Enhancing The Common Good

II. The Cry Of The Earth And The Cry Of The Poor
1 The Responsibilities Of Wealthy Countries
2 Typical Ecological Issues In Japan
3 Towards Changing Our Lifestyles

Part II: “DISCERN”̶DISCERNING IN THE LIGHT OF FAITH̶

I. The Divine Word Shedding Light On The Signs Of The Times
1 The Heart Of God The Creator
2 Human Responsibility

II. Papal Ministry Attentive To The Signs Of The Times
1 Pope John Paul II
2 Pope Benedict XVI
3 Pope Francis

Part III: “ACT” ̶ACTING FOR LIVING TOGETHER̶

I. Witnessing To God’s Love As A Responsible Global Citizen
1 Ecological Spirituality
2 Ecological Education
3 Learning From Environmental Education
4 Shaping History Together

II. Toward An Ecclesial Community Journeying And Discerning Together
1 Laudato Si’ Goals
2 The Laudato Si’ Plan

CONCLUSION
A Christian Prayer for the Protection of All Life

GREETINGS

The crisis of life that has engulfed the world since the beginning of 2020 was brought on by a tiny, invisible virus. This unknown virus has wreaked havoc on the world and made us realize the limits of human wisdom and knowledge. Yet often we continue to act as if we were the masters of the world. When we are hit by infectious diseases or natural disasters, we are made aware of our hubris, but unfortunately, memories formed by such experiences do not seem to last.

However, the earth on which we live is now crying out, tossed about by the fickleness of humanity and unable to endure its selfish domination.

Let’s look at climate change for instance. The report of Working Group II of the Sixth Assessment Report of the Intergovernmental Panel on Climate Change (IPCC) was released in 2022. According to this report, the effects of global warming are occurring faster and affecting a wider range of ecosystems than predicted in the Fifth Assessment Report released in 2014, and more lives of the most vulnerable people are at risk. In 2023, Pope Francis published the Apostolic Exhortation Laudate Deum: On the Climate Crisis, which addressed the climate crisis, calling on all people of good will, those involved in politics, businesses, and citizens, to work together to address this issue. In Japan, climate change is making a major impact on people’s social and economic life, such as floods and landslides caused by heavy rains and typhoons, and the effects of temperature fluctuations on agriculture and fisheries. In addition, we are demolishing our common home, the Earth, through greenhouse gas emissions, the discharge of plastics and other debris into the oceans, and so on.

In May 2015, Pope Francis published the Encyclical Laudato Si’: On Care for Our Common Home, in which he pointed out the importance of seeking ways to live in harmony with one another, since all creatures are interconnected. The Japanese bishops responded to this invitation by substantially revising the bishops’ pastoral document Reverence for Life: A New Look in 2017 to address environmental issues in more detail. In 2019, the Japanese Episcopal Commission for Social Issues began exploring how the Catholic Church in Japan should engage with environmental issues, and in response to its recommendations, the Bishops’ Conference had worked on this document since 2021.

The Synod’s path on which we are now journeying invites us to discuss what it truly means to walk together. Through this book, we, the bishops of Japan, would like to call you to listen to the cry of the earth and the poor, to discern it in light of God’s perspective, to be spiritually motivated by faith, and to walk together in concrete action. “As a Christian community” we aspire to “protect all life and testify with wisdom and courage” (Pope Francis, Homily at Mass in the Tokyo Dome, 25 November 2019). I sincerely hope that as many people as possible will respond to this call.

May 2024

Introduction

1. 1“God saw everything that he had made, and behold, it was very good.“ （1）These are the words of the first chapter of Genesis.

1. To praise the Creator in thanksgiving for the gift of nature (praise and thanksgiving).
2. To lead a life recognizing the interconnectedness of all things (integral ecology).
3. To heal wounded creation (practice of reconciliation).

Integral ecology, one of the central themes of Laudato Si’, seeks harmonious relationships “with God, with others, with nature, and with [oneself]” (LS 10), each of which is inextricably linked to the others. It reminds us afresh of such questions as what kind of laws exist in the natural world, created by the God of mercy and truth, and what kind of society we human beings, whose social nature is engraved in us by the same God, should aspire to be.

• What kind of world do we want to leave to those who come after us, to the children who are now growing up?
• What is the purpose of our life in this world?
• What is the goal of our work and all our efforts?
• What need does the earth have of us?

1. 2Through this book, we, the bishops of Japan, make a broad appeal to join in the effort to protect all life. We encourage everyone to learn from Laudato Si’ and to live in pursuit of integral ecology by fostering harmonious relationships with God, with others, with nature, and with ourselves, in our respective context, to move forward toward realizing the world as God created it to be.

I. SEEING THROUGH THE EYES OF LAUDATO SI’

1 A CONTEMPLATIVE MIND AND AN HONEST LOOK AT THE FACTS

1. 5 “The universe as a whole, in all its manifold relationships, shows forth the inexhaustible riches of God” (LS 86). When we seek to understand something, we must strive to grasp the various relationships that make it what it is. This integrity emanates from the conviction that God the Creator has made all creatures to be interdependent, complementary, and beneficial to one another.

1. 6As a matter of course, when we turn our eyes to the global environment, we must rely on “ecology” as a natural science. However, the ecology emphasized by the Catholic Church is “integral ecology,” an ever broader and more all-encompassing ecological approach as described in Laudato Si’.

1. 7Integral ecology is a form of ecology, a study and practice that focuses on the intrinsic economy of life and the environmental conditions that make it possible. It addresses the harmonious relationships with God, with others, with nature, and with one’s own self, while never forgetting the fact that these relationships are interconnected and mutually affecting. The term ‘ecological’ as used in this book is based on the concept of integral ecology mentioned above.

1. 8Not only must we strive to eliminate or alleviate environmental problems, but we also need to prevent new problems from arising. This makes it all the more important to understand as thoroughly as possible, what the natural environment was like before the current environmental problems arose, and what inherent laws of nature must be safeguarded in order for us humans to live in harmony with it. We must therefore keep in mind what should not to be violated and what must be treated with care.

1. 9The Earth operates with a system in which water, air, and all other materials circulate, and human life is sustained by these cycles. When extracting resources we need from the Earth, we must not forget that we also produce waste, even at times potentially harmful pollutants included.

Human life, intelligence and freedom are elements of the nature that enriches our planet, part of its internal workings and its equilibrium (LD 26).

1. 10Environmental thought, which delves into the relationship between humans and nature from various perspectives, teaches us to see the natural world as a place of communion among diverse forms of life. Environmental ethics encourages us to treat natural things with moderation.

• “Intra-generational (synchronic) justice”, which asserts that unjust disparities between people living in the same generation should be eliminated.
• “Inter-generational (diachronic) justice”, which asserts that the basic human needs of future generations should be met.
• “Justice against speciesism”, which asserts that exploitative treatment of non-human species should be eliminated.

2 A MULTIDIMENSIONAL AWARENESS OF THE PROBLEM

1. 11What is important for Christians to consider in addressing environmental issues is how to view them from a Gospel perspective.

1. 12Laudato Si’, which consists of six chapters, lists the following ten topics as “a number of themes which will reappear as the Encyclical unfolds” just before the first chapter (cf. LS 16).

1. 13This is a statement of an ecological understanding of reality that sees all things as being interconnected and mutually interacting, and that any interactive relationships threatening the economy of life must be addressed.

1. 14“Politics must not be subject to the economy, nor should the economy be subject to the dictates of an efficiency-driven paradigm of technocracy” (LS 189).

1. 15This requires an understanding and practice of human ecology characterized by a healthy humility that accepts our human niche in nature, and a happy sobriety that assumes our human responsibility within the web of life, while respecting the inherent value of all created things.

1. 16“Today, in view of the common good, there is urgent need for politics and economics to enter into a frank dialogue in the service of life, especially human life” (LS 189).

1. 17A culture that values responsible and open dialogue and exchange has been referred to by several popes as a “culture of dialogue,” and as a “culture of life,” given that dialogue inherently aims toward healthy living and happy fellowship with it.

3 FUNDAMENTAL CHALLENGES—RENEWING HUMANITY AND ENHANCING THE COMMON GOOD

1. 18Since Laudato Si’, Pope Francis has kept on urging people to engage in dialogue across national, religious, and cultural boundaries. He calls on everyone to safeguard the global environment in the run-up to the UN climate summits and the Conference of the Parties (COP) to the UN Framework Convention on Climate Change, as well as through other various opportunities.

1. 19 One of the fundamental challenges highlighted in Laudato Si’ is what may be called the “inner renewal of humanity”. Frankly acknowledging that we humans are the origin of the ecological crisis, the Pope stresses that a radical transformation of human behavior is needed and spells out that this cannot be achieved without an inner renewal of humanity. If environmental problems arise from a deviation from an authentic realization of our original human potential, then their resolution requires us to pause, recall our original human way of life and return to it.

It would hardly be helpful to describe symptoms without acknowledging the human origins of the ecological crisis. A certain way of understanding human life and activity has gone awry, to the serious detriment of the world around us. Should we not pause and consider this? At this stage, I propose that we focus on the dominant technocratic paradigm and the place of human beings and of human action in the world (LS 101).

There can be no renewal of our relationship with nature without a renewal of humanity itself. There can be no ecology without an adequate anthropology (LS 118).

1. 20The Pope, who has placed Laudato Si’ in the body of the Church’s ”social teaching” (cf. LS 15), takes up the key challenge of a renewal of humanity itself and calls for the basic human rights of each person as an irreplaceable individual to be safeguarded and for the common good to be pursued in order to keep such human rights intact. “Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development” (LS 157).

The human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation. In fact, the deterioration of the environment and of society affects the most vulnerable people on the planet (LS 48).

Finally, the common good calls for social peace, the stability and security provided by a certain order which cannot be achieved without particular concern for distributive justice; whenever this is violated, violence always ensues. Society as a whole, and the state in particular, are obliged to defend and promote the common good (LS 157).

II. THE CRY OF THE EARTH AND THE CRY OF THE POOR

1. 21In 2020, marking the fifth anniversary of the publication of Laudato Si’, Pope Francis gave strong support to the “Laudato Si’ Week” launched under the auspices of the Dicastery for Promoting Integral Human Development, and called on us to protect the Earth — our common home — and vulnerable people, through prayer and concrete action.

Climate change is a global problem with grave implications: environmental, social, economic, political and for the distribution of goods. It represents one of the principal challenges facing humanity in our day. Its worst impact will probably be felt by developing countries in coming decades. Many of the poor live in areas particularly affected by phenomena related to warming, and their means of subsistence are largely dependent on natural reserves and ecosystemic services such as agriculture, fishing and forestry (LS 25).

1. 22The United Nations has stated that climate change today, which is causing many serious disasters and advancing faster than expected, is no longer merely a change but already a crisis. Therefore, the term “climate crisis” is appropriate.

1 THE RESPONSIBILITIES OF WEALTHY COUNTRIES

1. 23In Laudate Deum, Pope Francis also warned against the rapid increase in greenhouse gas emissions, based on scientific evidence such as the IPCC report. Describing this situation as “a global social issue and one intimately related to the dignity of human life” (LD 3), he quotes the following passage from a document issued by United States Conference of Catholic Bishops.

Our care for one another and our care for the earth are intimately bound together. Climate change is one of the principal challenges facing society and the global community. The effects of climate change are borne by the most vulnerable people, whether at home or around the world (LD 3).

1. 24If we are serious about tackling the issue of the disparity between richer and poorer countries, we must have a clear understanding of “ecological debt”. We must now consider once again which side, either the richer or the poorer, incurs debt, and on which side the obligation to pay off lies.

A true “ecological debt” exists, particularly between the global north and south, connected to commercial imbalances with effects on the environment, and the disproportionate use of natural resources by certain countries over long periods of time. …The warming caused by huge consumption on the part of some rich countries has repercussions on the poorest areas of the world, especially Africa, where a rise in temperature, together with drought, has proved devastating for farming. There is also the damage caused by the export of solid waste and toxic liquids to developing countries, and by the pollution produced by companies which operate in less developed countries in ways they could never do at home, in the countries in which they raise their capital (LS 51).

In different ways, developing countries, where the most important reserves of the biosphere are found, continue to fuel the development of richer countries at the cost of their own present and future. The land of the southern poor is rich and mostly unpolluted, yet access to ownership of goods and resources for meeting vital needs is inhibited by a system of commercial relations and ownership which is structurally perverse. The developed countries ought to help pay this debt by significantly limiting their consumption of non-renewable energy and by assisting poorer countries to support policies and programmes of sustainable development (LS 52).

2 TYPICAL ECOLOGICAL ISSUES IN JAPAN

1. 25Today, climate change and global warming are widely spoken of as if they were synonymous with the environmental problem. However, environmental problems are multifaceted with complex and diverse causes.

1. 26Japan ought to be a country that clearly understands the weight and significance of such issues more deeply than any other, having undergone profound pains and sufferings through serious historic pollution-related tragedies.

1. 27Minamata disease is a toxic disorder of the central nervous system, whose main symptoms include sensory disturbances in limbs, ataxia, and concentric contraction of the visual field. It was officially confirmed as a pollution-related disease in 1956. The disease was caused by the consumption of fish and shellfish contaminated with methylmercury, a highly toxic form of organic mercury. This substance had accumulated biologically after being discharged as untreated industrial wastewater into Minamata Bay by the Chisso Corporation.

1. 28The Minamata problem involves more than just pollution. It has also been pointed out that personal discrimination (violence, slander, exclusion, and avoidance among individuals), public discrimination (violence, inequality, and unfair treatment by public authorities and institutions), and structural discrimination (embedded in systems, laws, norms, and values) both inside and outside of Minamata, led to the breakdown of families and communities, the severing of bonds between people, and the destruction of the social fabric.

1. 29When we live in Japan and talk about environmental issues, we cannot avoid mentioning the issue of nuclear power plants.

1. 30In Part I.1, titled “A Contemplative Mind and an Honest Look at the Facts”, we discussed the idea that all existence on Earth, including human beings, is part of a cycle. It is our responsibility to maintain the integrity of this cycle that connects all living things.

1. 31Furthermore, the creation of nuclear weapons is a “source of pollution” that, during its production process, can severely damage the natural environment and expose many vulnerable people to radiation.

1. 32The nuclear weapons often overshadow concerns regarding the protection of human life and the natural environment in the pursuit of military objectives, particularly in the context of winning wars. War is one of the leading causes of environmental destruction. In modern Japan, the issues of military affairs and the environment, as well as the related issues of public discrimination and human rights, are especially acute in the context of the ecological crises brought forth by military bases.

1. 33The legitimacy of Japan, whose fundamental norm is pacifism (cf. the preamble and Article 9 of the Japanese Constitution), while allowing the long-term establishment of foreign military bases, must indeed be questioned. Nevertheless, for us, the core of the current Okinawa base issue lies in the fact that the public burden arising from the larger issue of security for Japan and Asia is being unilaterally imposed on the people of Okinawa.

1. 34The people of Okinawa have consistently expressed their desire through democratic processes, such as elections and referendums, indicating that they do not want to continue bearing the burden of hosting U.S. military bases. However, the Japanese government has suppressed these voices, as if to imply that it is acceptable to make Okinawa endure unreasonable demands at any cost for the sake of national policy and interest. This situation highlights a crisis in democracy and local autonomy in Japan.

1. 35We have identified three key ecological problems in Japan: pollution, nuclear power plants, and military bases. It is crucial to recognize that each of these is a complex and multifaceted structural problem involving living beings and the environment.

Social love is the key to authentic development: “In order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”. In this framework, along with the importance of little everyday gestures, social love moves us to devise larger strategies to halt environmental degradation and to encourage a “culture of care” which permeates all of society (LS 231).

3 TOWARDS CHANGING OUR LIFESTYLES

1. 36In the previous section, we have given an overview of some of the ecological problems in Japan, including climate change, in the broadest sense, emphasizing that we must address these issues in order to safeguard the rich interaction of all life. Such problems urge us to delve into the human roots of the ecological crisis.

1. 37When dealing with climate change, the reduction of emissions of carbon dioxide as the main greenhouse gas is imperative, and therefore the shift to carbon-free renewable energy is a key topic of discussion. While this shift is certainly urgent and essential, the causes of environmental problems are complex, and focusing solely on the energy issue will not take us very far.

1. 38Understanding the structural causes of environmental problems helps us to grasp their essential nature.

1. 39Laudato Si’ provides an overview of environmental problems through the lens of pollution, waste, and throwaway culture, beginning with the issue of air pollution, which poses health risks especially to the poor. It points out that the paradigm or the principle of efficiency driving human activities prioritizes economic efficiency over the intrinsic value of people and nature, leading to repeated pollution and waste disposal, without considering the impact on ecosystems. The encyclical sounds a warning that the mass of the socially vulnerable people is being excluded and thrown away.

These problems are closely linked to a throwaway culture which affects the excluded just as it quickly reduces things to rubbish. To cite one example, most of the paper we produce is thrown away and not recycled. It is hard for us to accept that the way natural ecosystems work is exemplary (LS 22).

1. 40To understand the structure of mass production, mass consumption, and mass disposal as a coherent whole, it is essential to carefully observe the “product life cycle,” which begins with the procurement of raw materials from the natural world, goes through production, consumption, and disposal, and eventually returns to the natural world. At the same time, we must also consider both industry-related matters and the “mutual relationship” between producers and consumers, who influence one another.

1. 41Such a life cycle of fast fashion clothing provides an example for examining the structural roots of various environmental problems.

1. 42The Pope also calls on consumers to recognize their social responsibility, noting that “purchasing is always a moral and not simply economic act” (LS 206).

1. 43Both the world and Japan are aiming to achieve a decarbonized society by 2050. In Japan, the Climate Change Adaptation Act was enacted in 2018 and in 2020, a carbon neutrality declaration was made, aiming to reduce overall greenhouse gas emissions to zero by 2050.

1. 44As mentioned above, in the fashion industry, it is essential to pursue and realize a sustainable operation that considers the environmental impact across the entire life cycle of clothing, from production and use to disposal.

1. 45We must stand in solidarity with efforts at various levels, not only within the churches, but also with these national-level actions and various activities of local communities. Let us not be deterred by the structural stubbornness of the problem but instead join the flock of people of goodwill who willingly fulfill their social responsibilities.

Part II
DISCERN
DISCERNING IN THE LIGHT OF FAITH

1. 46«Discerning» is to inquire about the Divine Will, to keep it in one’s heart, and to choose a way of life that resonates with it.

I. THE DIVINE WORD SHEDDING LIGHT ON THE SIGNS OF THE TIMES

1. 47To safeguard our planet Earth, we must recognize how far apart the actions we must take now are from our present economic, social, and cultural systems.

1 THE HEART OF GOD THE CREATOR

1. 48Laudato Si’ refers to biblical wisdom as an invitation to “realize that their (Christians’) responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”(Pope John Paul II, “Message for the Celebration of the World Day of Peace in 1990”, cited in LS 64).

1. 49Human beings, “made in the image and likeness of God” (cf. Gen 1:26), were given by God a task to “subdue” (Gen 1:28) the earth and to “cultivate and care for it” (Gen 2:15).

1. 50“You visit the earth and water it, make it abundantly fertile. God’s stream is filled with water; you supply their grain. Thus do you prepare it: you drench its plowed furrows, and level its ridges. With showers you keep it soft, blessing its young sprouts. … The pastures are clothed with flocks, the valleys blanketed with grain; they cheer and sing for joy” (Ps 65:10-14). God blesses us with the joy of living through the abundance of crops, livestock, and seafood, which we receive through our labors to nourish ourselves.

Praise him [the Lord], sun and moon; praise him, all shining stars. Praise him, highest heavens, you waters above the heavens. Let them all praise the Lord’s name; for he commanded and they were created (Ps 148:3-5).

1. 51Laudato Si’ states that Jesus urged his disciples “to recognize the paternal relationship God has with all his creatures” (LS 96). During his time on earth, Jesus engaged with nature with a gaze full of affection and wonder, speaking of the Father’s loving sustenance of creatures.

Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them (Mt 6:26).

1. 52The New Testament emphasizes that “all things were created through him and for him” (Col 1:16). This statement highlights the fact that the beginning and the future of all creation are deeply connected to the mystery of Christ.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race (Jn 1:1-4).

1. 53As suggested by the subtitle of Laudato Si’, “care for our common home,” ecology is the wisdom of safeguarding our oikos (home/house). The word “economy”, sharing the same root, refers to the wisdom of managing that oikos (home/house). Consequently, the early Christians referred to the entire history of God’s salvation of His oikos (home/house) as “oikonomia” and believed that God would ultimately guide His benevolent act of creation to completion.

You are the one God living and true,
existing before all ages and abiding for all eternity,
dwelling in unapproachable light;
yet you, who alone are good, the source of life,
have made all that is,
so that you might fill your creatures with blessings
and bring joy to many of them by the glory of your light.
…
We give you praise, Father most holy,
for you are great
and you have fashioned all your works
in wisdom and in love.
You formed man in your own image
and entrusted the whole world to his care,
so that in serving you alone, the Creator,
he might have dominion over all creatures.
And when through disobedience he had lost your friendship,
you did not abandon him to the domain of death.
For you came in mercy to the aid of all,
so that those who seek might find you.
Time and again you offered them covenants
and through the prophets
taught them to look forward to salvation.
And you so loved the world, Father most holy,
that in the fullness of time
you sent your Only Begotten Son to be our Savior.
Made incarnate by the Holy Spirit
and born of the Virgin Mary,
he shared our human nature in all things
but sin.
To the poor he proclaimed the good news of salvation,
to prisoners, freedom,
and to the sorrowful of heart, joy.
To accomplish your plan,
he gave himself up to death,
and, rising from the dead, he destroyed death
and restored life.

And that we might live no longer for ourselves
but for him who died and rose again for us,
he sent the Holy Spirit from you, Father,
as the first fruits for those who believe,
so that, bringing to perfection his work in the world,
he might sanctify creation to the full.

2 HUMAN RESPONSIBILITY

1. 54Pope Francis, on the other hand, emphasizes human responsibility for the environmental destruction occurring before our eyes (cf. LS, Chapter 3).

1. 55Let us acknowledge our responsibility for this situation and renew our commitment to ameliorating it. To achieve this, we must first recognize that the earth and its resources are a gift meant for all people.

1. 56Such a biblical perspective urges us to reconsider the intrinsic dignity of the world, which has been damaged by those who have succumbed to modern technocracy and now see nature merely as a place or raw material needed for work. “Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God’s gift to man. He must therefore respect the natural and moral structure with which he has been endowed” (John Paul II, Centesimus Annus 38, quoted in LS 115).

1. 57St. Francis of Assisi is often regarded as a model of this way of life. St. Francis testified that “a healthy relationship with creation is one dimension of overall personal conversion” (LS 218). This conversion requires adopting attitudes that foster both generosity and tenderness. The Pope emphasizes that above all, it is gratitude and gratuitousness, with a proper recognition that the world is God’s loving gift, and that we are called quietly to imitate His generosity through self-sacrifice and good works (cf. LS 220).

It also entails a loving awareness that we are not disconnected from the rest of creatures, but joined in a splendid universal communion. … By developing our individual, God-given capacities, an ecological conversion can inspire us to greater creativity and enthusiasm in resolving the world’s problems and in offering ourselves to God “as a living sacrifice, holy and acceptable” (Rom 12:1) (LS 220).

1. 58This kind of conversion also leads to the spirit of brotherly and sisterly love and social fraternity, which is the message of Pope Francis’ encyclical Fratelli tutti (2020). This encyclical, which was made public at the grave of St. Francis of Assisi on the eve of his Memorial Day, invites us to dream of “a universal aspiration to fraternity, … as a single human family, as fellow travelers sharing the same flesh” (FT 8), reminding us that no one can save themselves alone amid the global crisis caused by the coronavirus pandemic.

1. 59Behind the technocratic mentality that hindered such a conversion, there may be implied a certain bias in the image of God. That is, we may have seen a God of omniscience and omnipotence, a God who exercises power over all, but not a God who is a communion of love. Yet we are living in the life that God gives us.

I came so that the sheep might have life and have it more abundantly (Jn 10:10).

I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit (Jn 15:5).

Look, O Lord, upon the Sacrifice
which you yourself have provided for your Church,
and grant in your loving kindness
to all who partake of this one Bread and one Chalice
that, gathered into one body by the Holy Spirit,
they may truly become a living sacrifice in Christ
to the praise of your glory.
…
To all of us, your children,
grant, O merciful Father,
that we may enter into a heavenly inheritance…
…
There, with the whole of creation,
freed from the corruption of sin and death,
may we glorify you through Christ our Lord.

Father,
we praise you with all your creatures.
They came forth from your all-powerful hand;
they are yours,
filled with your presence and your tender love.
Praise be to you!

God of love,
show us our place in this world
as channels of your love for all the creatures of this earth,
for not one of them is forgotten in your sight.
Enlighten those who possess power and money
that they may avoid the sin of indifference,
that they may love the common good, advance the weak,
and care for this world in which we live.
The poor and the earth are crying out.
O Lord,
seize us with your power and light,
help us to protect all life,
to prepare for a better future,
for the coming of your Kingdom
of justice, peace, love and beauty.
Praise be to you!
Amen.

II. PAPAL MINISTRY ATTENTIVE TO THE SIGNS OF THE TIMES

1. 60Next, we will discuss statements by contemporary popes that illustrate the main points of the basic stance of the Catholic Church since the Second Vatican Council. These are the authoritative words of popes who serve the people of God through their ministerial office of teaching and governing. They reveal the popes’ fidelity to their own ministries, which are meant to be attentive to the signs of the times.

Man, created to God’s image, received a mandate to subject to himself the earth and all it contains, and to govern the world with justice and holiness; a mandate to relate himself and the totality of things to Him Who was to be acknowledged as the Lord and Creator of all. Thus, by the subjection of all things to man, the name of God would be wonderful in all the earth (Gaudium et Spes 34).

1. 61Recent popes have emphasized the following ethical criteria in considering environmental issues. The first is “reverence for life”, followed by the others listed below.

• An awareness that the environment is a public good, a common good for humanity, and that its care, or responsible management, is a universal obligation of humankind.
• A sincere acceptance of the fact that natural resources are limited and some of them are non-renewable.
• A recognition of our obligation to hand down the earth to future generations without devastating it.
• A serious consideration of energy issues in the protection and preservation of the global environment.
• An understanding that peacebuilding and nature conservation are closely related, and that war significantly wastes natural resources.
• A shift to a way of life or lifestyle in accordance with human ecology.
  (cf. LS 5, 148, 155; John Paul II, Centesimus Annus, 38; Benedict XVI, Caritas in Veritate, 51).

1 POPE JOHN PAUL II

1. 62In his 1990 World Day of Peace Message entitled “Peace with God the Creator, Peace with All of Creation,” John Paul II made it clear that the ecological crisis is a moral problem and that overcoming it is the common responsibility of all humanity.

[Saint Francis of Assisi] offers Christians an example of genuine and deep respect for the integrity of creation. As a friend of the poor who was loved by God’s creatures, Saint Francis invited all of creation — animals, plants, natural forces, even Brother Sun and Sister Moon—to give honour and praise to the Lord. The poor man of Assisi gives us striking witness that when we are at peace with God we are better able to devote ourselves to building up that peace with all creation which is inseparable from peace among all peoples (Papal Message for the 1990 World Day of Peace 16).

1. 63In his encyclical Centesimus Annus (1991), John Paul II spoke of the true meaning of human ecology, referring to the more serious destruction of the human environment that must be addressed in addition to the irrational destruction of the natural environment (cf. Centesimus Annus 38-39).

2 POPE BENEDICT XVI

1. 64In his Message for the 2010 World Day of Peace entitled “If You Want to Cultivate Peace, Protect Creation,” Benedict XVI, like John Paul II, said, “protecting the natural environment in order to build a world of peace is thus a duty incumbent upon each and all. It is an urgent challenge, one to be faced with renewed and concerted commitment” (Papal Message for the 2010 World Day of Peace 14). He also stated, that “the ecological problem must be dealt with not only because of the chilling prospects of environmental degradation on the horizon; the real motivation must be the quest for authentic world-wide solidarity inspired by the values of charity, justice and the common good” (Ibid. 10).

1. Immediate benefits should not have a negative impact on living creatures, human and non-human, present and future.
2. The protection of private property should not conflict with the universal destination of goods.
3. Human activity should not compromise the fruitfulness of the earth, for the benefit of people now and in the future.

1. 65Furthermore, in his encyclical Caritas in Veritate (2009), he also stated as follows:

If there is a lack of respect for the right to life and to a natural death, if human conception, gestation and birth are made artificial, if human embryos are sacrificed to research, the conscience of society ends up losing the concept of human ecology and, along with it, that of environmental ecology. It is contradictory to insist that future generations respect the natural environment when our educational systems and laws do not help them to respect themselves. The book of nature is one and indivisible: it takes in not only the environment but also life, sexuality, marriage, the family, social relations: in a word, integral human development (Caritas in Veritate 51).

What is required of us now is study and practice to examine and provide the habitat, in other words, the conditions required for the intrinsic economy of life proper to a human person (an individual organism), who makes a unique journey starting with conception and birth, through growing up and aging, up to dying and beyond, that is, the conditions that make integral human life possible.

3 POPE FRANCIS

1. 66In Laudato Si’, Pope Francis wrote, “Pope Benedict XVI spoke of an ‘ecology of man’, based on the fact that ‘man too has a nature that he must respect and that he cannot manipulate at will’” (LS 155). This reminds us that human existence, like other natural things, is subject to the rules of nature and incorporated into the web of life, the intrinsic economy of which must be respected. He adds: “Learning to respect our body … and its fullest meaning is an essential element of any genuine human ecology.” This is a warning against “thinking that we enjoy absolute power over our own bodies” (LS 155).

1. 67The basic character of ecological awareness and behavior is evident in the sincerity of the honest acknowledgment that “recognizing the reasons why a given area is polluted requires a study of the workings of society, its economy, its behaviour patterns, and the ways it grasps reality” (LS 139).

1. 68The Pope, who states, “we are part of nature, included in it and thus in constant interaction with it” (LS 139), calls us to renew our awareness of an important aspect of human existence that is prone to being neglected and left behind: our proper place within nature. He urges us always to return to it.

Part III
ACT
ACTING FOR LIVING TOGETHER

1. 69“I ask everyone to accompany this pilgrimage of reconciliation with the world that is our home and to help make it more beautiful, because that commitment has to do with our personal dignity and highest values” (LD 69).

I. WITNESSING TO GOD’S LOVE AS A RESPONSIBLE GLOBAL CITIZEN

1. 70Every person and community must take seriously the mission entrusted to them by the Creator: to deepen the ecological conversion called for by the Pope, to review each one’s lifestyle and daily actions, and to sow the seeds of beauty for future generations.

1. 71The actions we are invited to take involve not only changes in our personal lifestyles, but also major transformations in the scheme of production and consumption, politics, and more.

1. 72As we have seen, for Christians, the effort to overcome the ecological crisis, as revealed through environmental problems, is a conversion from a way of life that has destroyed the world created by God, and a journey towards restoring proper relationships with God, with others, with the earth, and with our own selves. This means witnessing to God’s love for people and all of creation through our lives, in other words, living out and proclaiming the Gospel. This is the foundation of evangelization.

I cannot fail in this regard to remind the Catholic faithful of the motivations born of their faith. I encourage my brothers and sisters of other religions to do the same, since we know that authentic faith not only gives strength to the human heart, but also transforms life, transfigures our goals and sheds light on our relationship to others and with creation as a whole (LD 61).

1 ECOLOGICAL SPIRITUALITY

1. 73The Pope invites us to walk together on the “long path of renewal” (LS 202) by helping each other to create awareness of a future shared by all. The sixth chapter of Laudato Si’ insists that such a long path of renewal needs an ecological education springing from ecological spirituality. The Pope’s words at the beginning of that chapter, “a great cultural, spiritual and educational challenge,” cannot be overlooked.

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 (LS 202).

1. 74To speak of spirituality is to speak of the universe of the human heart. It is a world that exists regardless of whether we have a religion or not. Through various encounters and events, we experience a variety of emotions in our hearts, get new insights, feel serious pains and embrace promising hopes.

1. 75For the Christian, faith provides a deeper foundation for the inner universe of one’s heart. It leads us to a deep gratitude as we become convinced not only that we “have” life, but also that life is “given” to us.

1. 76This ecological spirituality leads to harmony with oneself, harmony with others, harmony with nature, and harmony with God. It is the will of God the Creator that this harmony be preserved, and we pray daily “Thy will be done”.

Yes, you love everything that exists, and nothing that you have made disgusts you, since, if you had hated something, you would not have made it. And how could a thing subsist, had you not willed it? Or how be preserved, if not called forth by you? No, you spare all, since all is yours, Lord, lover of life! (Wis 11:24-26, New Jerusalem Bible 1985)

2 ECOLOGICAL EDUCATION

1. 77Today, the need for ecological education that imparts knowledge and develops the capacity to tackle the ecological crisis is indisputable.

In the family we first learn how to show love and respect for life; we are taught the proper use of things, order and cleanliness, respect for the local ecosystem and care for all creatures (LS 213).

1. 78Our contemporary task of protecting all life involves nurturing an integrally harmonious web of life without compromising the material circulation that connects all things. It means sincerely accepting and faithfully fulfilling the mission and responsibility entrusted to human beings, who have been created with dignity.

If we want to bring about deep change, we need to realize that certain mindsets really do influence our behaviour. Our efforts at education will be inadequate and ineffectual unless we strive to promote a new way of thinking about human beings, life, society and our relationship with nature (LS 215).

1. 79Ecological education is a sincere response to the pressing issue of safeguarding our common home, while striving for unity and sustainable integral development of the human family.

The best ecology always has an educational dimension that can encourage the development of new habits in individuals and groups (QA 58).

3 LEARNING FROM ENVIRONMENTAL EDUCATION

1. 80The United Nations Conference on the Human Environment (1972), the first international conference on the issue of the environment, is said to have marked the first occasion when “environmental education” was publicly discussed, highlighting its importance. As a result, the need for awareness-raising in addressing the issue of the environment came to be widely recognized.

Environmental education has broadened its goals. Whereas in the beginning it was mainly centred on scientific information, consciousness-raising and the prevention of environmental risks, it tends now to include a critique of the “myths” of a modernity grounded in a utilitarian mindset (individualism, unlimited progress, competition, consumerism, the unregulated market). It seeks also to restore the various levels of ecological equilibrium, establishing harmony within ourselves, with others, with nature and other living creatures, and with God (LS 210).

1. 81During Japan’s period of rapid economic growth, the issue of pollution was regarded as the central environmental issue, and a critical perspective opposing the government and industry prevailed.

1. 82In the practice of environmental education, it is more important to learn from successful examples in the pursuit of a sustainable circular-oriented society than from problems. These examples demonstrate practices that are globally minded while locally rooted.

4 SHAPING HISTORY TOGETHER

1. 83In Laudato Si’, all four of the “four principles” needed for “building a people in peace, justice and fraternity” (cf. EG 221), which the Pope had already outlined in his Apostolic Exhortation, Evangelii Gaudium (2014), are present.

1. 84The first principle is “realities are greater than ideas.”

1. 85The second principle is “the whole is greater than the part”.

1. 86The third principle is “time is greater than space”.

1. 87The fourth principle is “unity is greater than conflict”.

II. TOWARD AN ECCLESIAL COMMUNITY JOURNEYING AND DISCERNING TOGETHER

1. 88These qualities and awareness needed to shape history together are required of every responsible global citizen. At the same time, they are also characteristics of a people called together as a sign of the “genuine path to peace” (EG 221) that will bring fundamental changes in this world, that is, the conditions for forming a community which journeys and discerns together.

1. 89“Once you were ‘no people’, but now you are God’s people; you ‘had not received mercy’ but now you have received mercy” (1 Pet 2:10). This verse expresses our gratitude for being made a member of a people with dignity, free from discord, quarrels, dispersion, and obstruction. A people has been born anew who places its hope in God’s mercy, which brings the Kingdom of love, justice, and peace.

1. 90Pope Francis published a video message on May 25 of the same year, announcing the launch of the Laudato Si’ Action Platform. This platform is being offered for seven years by the Vatican Dicastery for Promoting Integral Human Development to achieve a “more inclusive, fraternal, peaceful and sustainable world”.

1 LAUDATO SI’ GOALS

1. 91 The seven Laudato Si’ Goals provide a guide for action to adequately address the serious ecological crisis. In addition, these goals will help us to re-create our relationships with God, with humanity, and with the earth, our common home. You may have already committed to some of the goals, but we encourage you to take a fresh look at them from an integral ecological perspective.

The following items (1)–(7) are taken from the Laudato Si’ Action Platform.（9）

(1) Response to the Cries of the Earth

1. 92It is a call to protect our common home for the wellbeing of all, as we equitably address the climate crisis, biodiversity loss, and ecological sustainability.

(2) Response to the Cry of the Poor

1. 93The Response to the Cry of the Poor is a call to promote eco-justice, aware that we are called to defend human life from conception to death, and all forms of life on Earth.

(3) Ecological Economics

1. 94Ecological Economics acknowledges that the economy is a sub-system of human society, which itself is embedded within the biosphere–our common home.

(4) Adoption of Sustainable Lifestyles

1. 95The Adoption of Sustainable Lifestyles is grounded in the idea of sufficiency, and promoting sobriety in the use of resources and energy.

5) Ecological Education

1. 96Ecological Education is about re-thinking and re-designing curricular and institutional reform in the spirit of integral ecology in order to foster ecological awareness and transformative action.

(6) Ecological Spirituality

1. 97Ecological Spirituality springs from a profound ecological conversion and helps us to “discover God in all things”, both in the beauty of creation and in the sighs of the sick and the groans of the afflicted, aware that the life of the spirit is not dissociated from worldly realities.

(7) Community Resilience and Empowerment

1. 98Community resilience and empowerment envisage a synodal journey of community engagement and participatory action at various levels.

2 THE LAUDATO SI’ PLAN

1. 99The actions to be taken will vary depending on geographic, socioeconomic, cultural, and other conditions. Therefore, you are the ones who know best how to work toward these goals. You can discuss what you can do with your family and friends, in church and religious communities, schools, and institutions, and make plans with your colleagues to work together in accordance with integral ecology.

1. 100Here are some considerations presented by the Laudato Si’ Action Platform.

[Lifestyle]

• A shift from a throwaway culture to a culture of care that protects people and the environment.
• Learning the wisdom of coexistence with nature in each local culture and tradition of other religions.
• From a global perspective, being mindful of the possibility that products manufactured abroad exploit people and harm the environment in the process. Commitment to sustainable and ethical standards in our choices, from purchasing food and daily necessities to selecting means of transportation.
• Putting the “5Rs” into practice for reducing waste. Refuse: Use re-usable cups, opt for simple packaging. Reduce: don’t overbuy, don’t cook too much, don’t leave food (No leftovers!). Reuse: shop at recycling stores, use returnable containers. Repair: prioritize repair instead of discarding. Recycle: resource recovery, composting.

[Society]

• Activities to reach out to vulnerable populations including immigrants, refugees, displaced persons, and children and women in difficult situations.
• Elimination of all forms of discrimination, including social and cultural discrimination, particularly based on gender, race, color, status, language, and religion.
• Promoting policy advocacy or civil campaigns and engaging in dialogue with decision makers.
• Collaborative participation in community outreach and preservation activities of the neighborhood ecosystem.
• Initiatives to safeguard the local environment in cooperation with other religions and organizations.
• Shifting from fossil fuels, nuclear power, and other energy sources that threaten future generations to renewable energy sources.

[Economy]

• Promoting sustainable production and consumption, such as local production for local consumption, and fair trade.
• Supporting ethical and sustainability-based investment, as well as divesting from fossil fuel-related commodities.
• Advocating for just treatment of workers as a condition for the sustainable operation of companies.

[Spirituality]

• Devising natural surroundings that promote creation-centered prayer in homes and churches.
• In collaboration with dioceses or religious congregations, organizing retreats on ecological spirituality.
• Promoting creative activities such as prayer, poetry, writing, music, and painting.

[Church events]

• To coincide with the World Day of Prayer for the Care of Creation (celebrated annually on the first Sunday in September) and the Season of Creation, which the Church refers to as ”the Month for the Protection of All Life” (September 1 to October 4 in Japan), creating and implementing programs to foster reconciliation with God, with others, and with creation. When planning, consider children and youth, ensuring that the programs are engaging and enjoyable for them.

[Education]

• First and foremost, learning how to show love and respect for life and care for creation.
• Promoting an understanding of integral ecology with reference to the Sustainable Development Goals and Laudato Si’ Goals in the fields of education and social welfare. Additionally, training animators in integral ecology.
• Incorporating learning about integral ecology into initial and ongoing formation programs for priests, religious, and lay persons.

[At the local level]

• Efforts to reduce environmental impact (e.g., installing solar power systems) at home or on church-related property.
• Creating an atmosphere that invites people to turn their hearts to God, a space for encounters and healing, and a suitable habitat for living creatures.

[Disaster Response]

• At the diocesan level, developing a comprehensive disaster response plan, including systemic disaster prevention and mitigation measures.

1. 101The following is an introduction to the small group planning process.

[Reflect]

• Discuss, for each of the Laudato Si’ Goals, what has already been implemented and to what extent, and what the challenges are, considering your own situation.

[Discern]

• Examine, discuss, and document the causes of each issue as seen from the Laudato Si’ Goals perspective.
• Discuss and document how your group’s vision and policy align with Laudato Si’ Goals.

[Act]

• Based on the results of the discernment, create an annual Laudato Si’ Plan and implement it.
• Ensure that the plan is concrete and feasible. Also, document each activity so that it can be evaluated at the end of the year.

[Evaluate]

• To conclude the year, evaluate the activities carried out, including how much was implemented, what was accomplished, what was lacking, and any new situations that needed to be addressed.
• Create an annual plan for the next year.
• If possible, share the evaluation with other groups.

[Celebrate]

• After the evaluation, come together to pray, give thanks God for the year’s progress, and celebrate.

CONCLUSION

1. 102By reading this book thus far and sharing these ideas with others, have you recognized the importance and urgency of addressing environmental issues? Do you feel compelled to do something about it immediately?

There is hope. We can all collaborate, each one with his own culture and experience, each one with her own initiatives and capacities, so that our mother Earth may be restored to her original beauty and creation may once again shine according to God’s plan.

We must make concrete efforts toward all the seven of the Laudato Si’ Goals.

1. 103Along with personal initiatives such as lifestyle changes, there are also issues that must be addressed together with others. In addition, there are some problems for which we must strongly call for serious government and political action.

1. 104It is likely that climate change will continue. Extinct species will not return. Nor will it be easy to change social structures where vulnerable populations are more affected by environmental and social problems.

On 26 May, the Solemnity of Holy Trinity, in the year 2024