LAUDATO SI

LAUDATO SI’, MI’ SIGNORE

Laudato Si’, Mi’ Signore means “Praise be to you, my Lord”. Saint Francis Assisi reminds us that
we must consider our home as our sister with whom we share our life and a beautiful mother
who opens her arms to embrace us. However, the Mother Earth whom we should call as a sister
cries for help now because of the destruction and harm we have given her .

Nothing in this world is indifferent to us

Authentic human development has a moral character. It entails full respect to every human
being. Nevertheless, such development does not end there since it must also include the
consideration of the world around us. We must understand that human existence is
interconnected with other aspects of life. Thus, similar to what Pope Benedict XVI had
previously proposed, we must recognize that the natural environment has been gravely
damaged and we must realize that the true harm is when we consider everything as a property
that can be used for ourselves alone.

United by the same concern

We, human beings, regardless of status, religion or nationality must acknowledge the harm we
have inflicted to the environment. Each one of us shall recognize our responsibility to participate
in helping the Mother Earth recover from the abuses we have given her. Hence, Patriarch
Bartholomew which was mentioned in the letter, asks us to replace consumption with sacrifice,
greed with generosity and wastefulness with the spirit of sharing.

Saint Francis of Assisi

Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology
lived out joyfully and authentically. He is the patron saint of all who study and work in the area of
ecology, and he is also much loved by non-Christians. He was particularly concerned for God’s
creation and for the poor and outcast. He shows us just how inseparable the bond is between
concern for nature, justice for the poor, commitment to society, and interior peace. Francis helps
us to see that an integral ecology calls for openness to categories which transcend the
language of mathematics and biology, and take us to the heart of what it is to be human.

My appeal

The urgent challenge to protect our common home includes a concern to bring the whole
human family together to seek a sustainable and integral development, for we know that things
can change. Pope Francis urgently appeal, then, for a new dialogue about how we are shaping
the future of our planet. We need a conversation which includes everyone, since the
environmental challenge we are undergoing, and its human roots, concern and affect us all. He
hopes that this Encyclical Letter, which is now added to the body of the Church’s social
teaching, can help us to acknowledge the appeal, immensity and urgency of the challenge we
face. This will help to provide an approach to ecology which respects our unique place as
human beings in this world and our relationship to our surroundings. In light of this reflection, he
will advance some broader proposals for dialogue and action which would involve each of us as
individuals, and also affect international policy.

CHAPTER ONE: What is Happening to our Common Home

I. Pollution and Climate Change

Pollution, waste and throwaway culture

Pollution is one of the crucial issues evident today which had negatively affected the overall
condition of the environment. It has been creating a massive impact not just to an individual
person but to the community in general as well. As observed, the issue does not focus only on
one aspect of the environment since it can be in the form of air, water or noise pollution.
Because of the people’s desire to develop and create innovations that will provide a more
efficient way of living, they choose to ignore the possible negative effects of such and pursue
their plans instead even if it means a destruction of the environment. The people’s throwaway
culture, referred to as a human society influenced by consumerism, is one of the major causes
of the increasing number of industrial waste and harmful chemical products emerging in the
society. Thus, as technology has been used to create innovations, it must also be utilized to
address the current issue of pollution by designing a circular model of production that is capable
of preserving resources, limiting the use of non-renewable resources, reusing and recycling
them.

Climate as a common good

The climate is a common good, belonging to all and meant for all. At the global level, it is a
complex system linked to many of the essential conditions for human life. A very solid scientific
consensus indicates that we are presently witnessing a disturbing warming of the climatic
system. 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 the
coming decades.
II. The Issue of Water

As we all know, water is a basic human need. Whether we use it for drinking, cleaning, bathing,
cooking, irrigating the farms and processing food, water is undeniably everybody’s business.
Hence, everybody should have access to safe drinkable water, since this is a basic and
universal right. However, in some places around the world, either water is scarce or water is
unsafe. The sad part is, while some are deprived of this basic need, others are just wasting it.
Laudato Si tells us that if we don't act now, greater scarcity of water will be experienced in the
future. Thus, we should do our part in conserving water and in helping others have access to
clean water and sanitary services.

III. Loss of Biodiversity

Our ecosystems are the homes of a million different species. Continuous destruction of these
through human activities will pose a great threat to the equilibrium of our planet. The loss of
biodiversity because of human intervention will only lead to the extinction of humanity without us
realizing it. Thus, we should do our part in conserving and protecting our environment. We
should stop thinking that we can replace God-given resources with man-made inventions,
because we will never. Greater emphasis should be placed in making the people appreciate and
understand the importance of our ecosystems and how a significant modification can cause a
series of unfortunate events.

IV. Decline in the Quality of Human Life and the Breakdown of Society

Globalization has led to an improvement in the standard of living through improved roads and
transportation, improved health care, and improved education. However, it has also brought
negative effects like urban chaos, poor transportation, and pollution. Technological innovations
may have made our lives easier, but it has also become a means for the emergence of social
problems such as drug use, human trafficking and violence. Therefore, we should note that our
goal of improving human lives only led to the decline in the quality of human life, for we have
lost the true meaning of being a human.

V. Global Inequality

The degradation of our natural environment goes hand in hand with the deterioration of human
environment. The sad part is, the ones who are greatly affected are the poor people who
constitute the majority of the world's population. The development that we have all been striving
for only do more harm than good to those found at the bottom of the pyramid, as we only keep
in mind our own private interests. While we seek to elevate our lives, we have forgotten the
poor, the weak and the vulnerable. For this reason, Laudato Si encourages us to hear both the
cry of the earth and the cry of the poor and remind us that we are one single human family.

VI. Weak Responses

We are aware of our wrongdoings and the issues that we are currently facing, yet we tend to
turn a blind eye on the impending danger that our self-destructive vices will bring. We are called
stewards of God's creation, but we failed to protect our environment. We want to recognize and
respond to the social problems, but we become too clouded with our own interests that we have
forgotten to serve the common good. Laudato Si urges us to look closely and change our ways
on how we respond to the different dilemmas. Afterall, it is us who will suffer the consequences
of the crisis we have made.

VII. A Variety of Opinions

Aware of the profound differences over these issues, Pope Francis shows himself to be deeply
affected by the “weak responses” in the face of the drama of many peoples and populations.
Even though there is no lack of positive examples, there is “a complacency and a cheerful
recklessness.” An adequate culture is lacking as well as a willingness to change life style,
production and consumption, while there are efforts being made “to establish a legal framework
which can set clear boundaries and ensure the protection of ecosystems.” Two extremes of
opinion fixing the environment: (1) Ecological problems will be solved by new technology, and
(2) population should be reduced to prevent ecological harm. We need a dialogue that finds
“viable future scenarios” between these extremes.

CHAPTER TWO: The Gospel of Creation

I. The Light Offered by Faith

The complexity of the ecological crisis calls for a multicultural and multidisciplinary dialogue that
includes spirituality and religion. Faith offers “ample motivation to care for nature and for the
most vulnerable of their brothers and sisters” (64); responsibility for nature is part of Christian
faith.

II. The Wisdom of the Biblical Accounts

In the Bible, “the God who liberates and saves is the same God who created the universe, and
these two divine ways of acting are intimately and inseparably connected” (73). The story of
creation is key for reflecting on the relationship between human beings and other creatures and
how sin breaks the equilibrium of creation in its entirety. These accounts “suggest that human
life is grounded in three fundamental and closely intertwined relationships: with God, with our
neighbour and with the earth itself. According to the Bible, these three vital relationships have
been broken, both outwardly and within us. This rupture is sin” (66). The earth is a gift, not a
possession; it was given to us to administer, not to destroy. Hence, we must respect the laws of
nature, as all of creation has its own goodness. The psalms with their invitation to praise the
Creator prayerfully remind us of this. A spirituality which fails to recognize Almighty God as
Creator will provide no support as we end up worshipping other worldly powers, “usurping the
place of God, even to the point of claiming an unlimited right to trample his creation underfoot”
(75).

III. The Mystery of the Universe

“Creation can only be understood as a gift from the outstretched hand of Father of all” (76). “We
can ascend from created things ‘to the greatness of God and to his loving mercy’” (77), and
creation in the risen Christ continues onward until “the fullness of God”(83). In this universal
communion, the human being, gifted with intelligence and personal identity, represents “a
uniqueness” (81). Human beings are responsible for the creation entrusted to their care and
their freedom is a mystery that can promote development or cause degradation.

IV. The Message of Each Creature in the Harmony of All Creation

“Each creature has its own purpose. None is superfluous. The entire material universe speaks
of God’s love” (84). With St John Paul II, we can say that “alongside revelation properly
so-called, contained in sacred Scripture, there is a divine manifestation in the blaze of the sun
and the fall of night” (85). Throughout the universe and in its complementarity, the inexhaustible
richness of God is expressed; it is the place of his presence, and it invites us to adoration.

V. A Universal Communion

“Everything is related, and we human beings are united as brothers and sisters on a wonderful
pilgrimage, woven together by the love God has for each of his creatures…”
–Pope Francis, Laudato Si’
This passage has concluded chapter two perfectly. Pope Francis emphasizes the love that we
should give to our fellow human beings and to care for God's creation whom He entrusted us to
preserve and cultivate. In the five paragraphs that consisted this topic, Pope Francis gives ways
on how human beings can love both humans and nature in order to live as authentic Christians.

Universal Family
This certain paragraph explains the "unseen bonds" that all human beings around the world
possess. The pope elaborates that even though people are unable to meet all the people in the
world, there is this special bond that is occuring in each of us. He adds that this is "a kind of a
universal family" that God has bestowed upon us which requires us to live with sacred,
affectionate, and humble respect for each other.

Tolerance of Inequality
He continues then the paragraph by explaining how this reality created dignity that challenges
us. Pope Francis clarifies that dignity does not intend to make anyone superior over the others
nor deprive one of his unique worth, rather it is about having perspective on the importance of
human beings and preserving other species.
In the same paragraph, Pope Francis then gives examples of the inequalities and imbalances
happening in the world. He points out that others are tolerated because of their riches which
make them dominant over others, but others are stuck in desperate and degrading poverty
leaving a wake of waste that damages the earth.

VI. The Common Destination of Goods

Pope Francis states that whether believers or not, we are agreed today that the earth is
essentially a shared inheritance, whose fruits are meant to benefit everyone. Hence, every
ecological approach needs to take into consideration the fundamental rights of the poor and the
underprivileged. The pope adds that owning a private property is not absolute and inviolable
and such should be used for social purposes. He then quotes Saint John Paul II who forcefully
reaffirmed this teaching, stating that “God gave the earth to the whole human race for the
sustenance of all its members, without excluding or favoring anyone." Thus, it should be noted
that a type of development which do not respect and promote human rights may be it be
personal and social, economic and political, including the rights of nations and of peoples would
not be really worthy of man.

VII. The Gaze of Jesus

This topic reminds human beings on how Jesus treated the creation of his Father. Jesus in his
lifetime, gave so much significance in giving attention to the environment. When Jesus made his
way throughout the land, He stopped and contemplate to the beautiful creation of his Father and
invited his disciples to perceive a divine message in things: “Lift up your eyes, and see how the
fields are already white for harvest” (Jn4:35). “The kingdom of God is like a grain of mustard
seed which a man took and sowed in his field; it is the smallest of all seeds, but once it has
grown, it is the greatest of plants” (Mt 13:31-32). Jesus lived in full harmony with creation. He
worked with his hands, in daily contact with the matter created by God, to which he gave form
by his craftsmanship. It is striking that most of his life was dedicated to this task in a simple life
which awakened no admiration at all. This topic calls us to be like Jesus who sanctified human
labour and endowed it with a special significance for development.

CHAPTER THREE: The Human Roots of the Ecological Crisis

I. Technology, Creativity and Power

Humanity has entered a new era in which our technical prowess has brought us to a
crossroads. Pope Francis states that we are the beneficiaries of two centuries of enormous
waves of change: steam engines, railways, the telegraph, electricity, automobiles, aeroplanes,
chemical industries, modern medicine, information technology and, more recently, the digital
revolution, robotics, biotechnologies and nanotechnologies. It is right to rejoice what these
technologies have brought and to be excited to the immense possibilities that these
advancements will unfold. He then explains in the succeeding paragraphs the importance of
technoscience and how technologies have given humans power that gives the tendency for us
to believe that these advancements enables progress and advance the security, usefulness,
welfare and vigor which is an assimilation of new values into the stream of culture. But he
concluded by explaining the fact that contemporary man has not been trained to use power well,
because our immense technological development has not been accompanied by a development
in human responsibility, values and conscience. This is because each age tends to have only a
meagre awareness of its own limitations. It is possible that we do not grasp the gravity of the
challenges now before us.

II. The Globalization of the Technocratic Paradigm

Pope Francis expressly stipulates that the basic problem goes even deeper: it is the way that
humanity has taken up technology and its development according to an undifferentiated and
one-dimensional paradigm. This paradigm exalts the concept of a subject who, using logical and
rational procedures, progressively approaches and gains control over an external object. This
subject makes every effort to establish the scientific and experimental method, which in itself is
already a technique of possession, mastery and transformation. It is as if the subject where to
find itself in the presence of something formless, completely open to manipulation. This is for
human beings to connect to the reality where people have enslaved and dominated others
simply because they could. This darkness happens on the peripheries of culture but still exists
especially in the cases of women and children. He then cited the previous era of harmony where
men and women have constantly intervened in nature, but for a long time this meant being in
tune with and respecting the possibilities offered by the things themselves. It was a matter of
receiving what nature itself allowed, as if from its own hand. And this highlights Pope Francis'
point about the scarcity of friendship because of technology. He explains that human beings and
material objects no longer extend a friendly hand to one another; the relationship has become
confrontational. This has made it easy to accept the idea of infinite or unlimited growth, which
proves so attractive to economists, financiers and experts in technology. It is based on the lie
that there is an infinite supply of the earth’s goods, and this leads to the planet being squeezed
dry beyond every limit. It is the false notion that an infinite quantity of energy and resources are
available, that it is possible to renew them quickly, and that the negative effects of the
exploitation of the natural order can be easily absorbed.

III. The Crisis and Effects of Modern Anthropocentrism

When human beings fail to find their true place in this world, they misunderstand themselves
and end up acting against themselves: “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, but, man too is God’s gift to
man. He must therefore respect the natural and moral structure with which he has been
endowed”

CHAPTER FOUR: I​ntegral Ecology

I. Environmental, Economic, and Social Ecology

Ecology studies the relationship between living organisms and the environment in which they
develop. This environment is both natural and social, and all areas of research (e.g. biology,
technology, sociology and economics) must be in dialogue in order to construct an effective
response to the global crisis we face. The dialogue that Pope Francis is talking plays a
significant role in the preservation of both humanity and the natural environment. Humans must
take a huge part in protecting our natural environment for the will-be victims of the
repercussions of the deterioration of the environment are humans themselves.

II. Cultural Ecology

Not only is our physical environment endangered by modern life, but our cultural heritage is also
threatened. The cultural treasures of humanity in both its past and present reality must figure
into the equation for sustainable and harmonious living. Culture being part and parcel of the
holistic identity of an individual, Pope Francis is telling us that despite the modernization our
world is facing, we must never forget our cultural identity as this makes us and our being.

III. Ecology of Daily Life

Housing, public transportation and the bond between human life and the moral law all come to
bear on our relationship to our environment. Though poverty poses formidable challenges, Pope
Francis insists that “love always proves more powerful.” Pope Francis emphasizes the
undeniable relationship between man and his environment on a daily basis.

IV. The Principle of The Common Good

This section reiterates the importance of subsidiarity, the role of the family and the church’s call
for solidarity and the preferential option for the poor in our understanding of human ecology.
Rampant individualism and the expectation of instant gratification blind us to our role as
receivers of this world from our ancestors and stewards for the coming generations. We must
ensure that we are leaving an inhabitable home for those who come after us.

V. Justice Between Generations

The notion of the common good also extends to future generations. The global economic crises
have made painfully obvious the detrimental effects of disregarding our common destiny. We
can no longer speak of sustainable development apart from intergenerational solidarity. Our
difficulty in taking up this challenge seriously has much to do with an ethical and cultural decline
which has accompanied the deterioration of the environment. We see this in the crisis of family
and social ties and the difficulties of recognizing the other. Parents can be prone to impulsive
and wasteful consumption, which then affects their children who find it increasingly difficult to
acquire a home of their own and build a family.
CHAPTER FIVE: ​Lines of Approach and Action

I. Dialogue on the Environment in the International Community

Interdependence obliges us to think of one world with a common plan. A global consensus is
essential for confronting the deeper problems, which cannot be resolved by unilateral actions on
the part of individual countries. Such a consensus could lead, for example, to planning a
sustainable and diversified agriculture, developing renewable and less polluting forms of energy,
encouraging a more efficient use of energy, promoting a better management of marine and
forest resources, and ensuring universal access to drinking water.Reducing greenhouse gases
requires honesty, courage and responsibility, above all on the part of those countries which are
more powerful and pollute the most. Those who will have to suffer the consequences of what we
are trying to hide will not forget this failure of conscience and responsibility. A more responsible
overall approach is needed to deal with both problems: the reduction of pollution and the
development of poorer countries and regions. Diplomacy also takes on new importance in the
work of developing international strategies which can anticipate serious problems affecting us
all.

II. Dialogue for New National and Local Policies

Questions related to the environment and economic development can no longer be approached
only from the standpoint of differences between countries; they also call for greater attention to
policies on the national and local levels. Given the real potential for a misuse of human abilities,
individual states can no longer ignore their responsibility for planning, coordination, oversight
and enforcement within their respective borders. A politics concerned with immediate results,
supported by consumerist sectors of the population, is driven to produce short-term growth. In
response to electoral interests, governments are reluctant to upset the public with measures
which could affect the level of consumption or create risks for foreign investment. There are no
uniform recipes, because each country or region has its own problems and limitations. It is also
true that political realism may call for transitional measures and technologies, so long as these
are accompanied by the gradual framing and acceptance of binding commitments. At the same
time, on the national and local levels, much still needs to be done, such as promoting ways of
conserving energy. In the absence of pressure from the public and from civic institutions,
political authorities will always be reluctant to intervene, all the more when urgent needs must
be met.

III. Dialogue and Transparency in Decision-Making

An assessment of the environmental impact of business ventures and projects demands

transparent political processes involving a free exchange of views. On the other hand, the forms
of corruption which conceal the actual environmental impact of a given project, in exchange for
favours, usually produce specious agreements which fail to inform adequately and to allow for
full debate. In the face of possible risks to the environment which may affect the common good
now and in the future, decisions must be made “based on a comparison of the risks and benefits
foreseen for the various possible alternatives”. This does not mean being opposed to any
technological innovations which can bring about an improvement in the quality of life. But it does
mean that profit cannot be the sole criterion to be taken into account, and that, when significant
new information comes to light, a reassessment should be made, with the involvement of all
interested parties. The outcome may be a decision not to proceed with a given project, to modify
it or to consider alternative proposals. There are certain environmental issues where it is not
easy to achieve a broad consensus.

IV. Politics and Economy in Dialogue for Human Fulfillment

Politics must not be subject to the economy, nor should the economy be subject to the dictates
of an efficiency-driven paradigm of technocracy. 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.. Efforts to promote a sustainable use of natural resources are not a waste
of money, but rather an investment capable of providing other economic benefits in the medium
term. If we look at the larger picture, we can see that more diversified and innovative forms of
production which impact less on the environment can prove very profitable. It is a matter of
openness to different possibilities which do not involve stifling human creativity and its ideals of
progress, but rather directing that energy along new channels. Let us keep in mind the principle
of subsidiarity, which grants freedom to develop the capabilities present at every level of
society, while also demanding a greater sense of responsibility for the common good from those
who wield greater power. What is needed is a politics which is far-sighted and capable of a new,
integral and interdisciplinary approach to handling the different aspects of the crisis. Often,
politics itself is responsible for the disrepute in which it is held, on account of corruption and the
failure to enact sound public policies.

V. Religions in Dialogue with Science

Technical solutions provided by the empirical sciences will be ineffective “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 must live in a way consonant with their own faith and not contradict
it by their actions. We must cease to justify how we mistreat nature and acknowledge that it is
the very thing that we are called to protect. Religions must enter into “dialogue among
themselves for the sake of protecting nature, defending the poor, and building networks of
respect and fraternity.” At the same time, dialogue among the sciences will help overcome
disciplinary isolation, promoting integration which can highly benefit both fields. Dialogue among
ecological movements is likewise vital to effectively confront these environmental problems. It is
only when we all look to the common good and journey to dialogue with others that we can truly
and effectively work towards solving the problem.

CHAPTER SIX: Ecological Education and Spirituality

I. Towards a New Lifestyle

The current global situation justifies and promotes extreme consumerism. Selfishness is
cultivated and norms are respected only to the extent that they do not clash with one’s personal
needs. Changes in lifestyle and consumer choices can create a healthy pressure on those who
wield political, economic and social power, allowing them to reconsider their environmental
footprint and the way in which businesses operate. The roots of this cultural crisis are deep, and
it is not easy to reshape habits and behaviour. Education and training are key. “If we can
overcome individualism, we will truly be able to develop an alternative lifestyle and bring about
significant changes in society.”

II. Educating for the Covenant Between Humanity and the Environment

An awareness of the extent of the current crisis must likewise be translated in the change and
new habits. The importance of environmental education cannot be overstated. This
encompasses, among others, the challenge to cultivate ecological ethics and work towards an
ecological equilibrium. The goal is to be able to affect daily actions and habits, the reduction of
water consumption, the sorting of waste and even turning off unnecessary lights. “Change is
impossible without motivation and a process of education.” Integration among educational
sectors will be vital, primarily in school, families, in the media, and in catechesis.

III. Ecological Conversion

Faith and Christian spirituality both offer profound motivations toward a more passionate
concern for the protection of our world. Personal change is essential but will not be enough to
remedy the extremely complex situation. Social problems must be addressed by community
networks. The problem calls for unity from man that can only be achieved through conversion.
The ecological conversion needed to bring about this change is also a community conversion.

IV. Joy and Peace

Christian spirituality encourages a lifestyle that is capable of enjoyment free of the obsession
with consumption. “Sobriety, when lived freely and consciously, is liberating.” Similarly,
happiness means knowing how to limit things which only diminish us, and being open to the
many different possibilities and opportunities which life can offer. We must remind ourselves to
be grateful for the gifts of creation, acknowledge the labor of those whose provide us with these
goods, and reaffirm our solidarity with those in greatest need.

V. Civic and Political Love

Jesus reminded us that we have God as our common Father and that this makes us brothers
and sisters. Fraternal love can only be gratuitous; it can never be a means of repaying others for
what they have done or will do for us. We must regain the conviction that we need one another,
that we have a shared responsibility for others and the world, and that being good and decent
are worth it. Love, overflowing with small gestures of mutual care, is also civic and political, and
it makes itself felt in every action that seeks to build a better world. Love for society and
commitment to the common good are outstanding expressions of a charity which affects not
only relationships between individuals but also “macro-relationships, social, economic and
political ones”. Not everyone is called to engage directly in political life. Society is also enriched
by a countless array of organizations which work to promote the common good and to defend
the environment, whether natural or urban. In this way, the world, and the quality of life of the
poorest, are cared for, with a sense of solidarity which is at the same time aware that we live in
a common home which God has entrusted to us. These community actions, when they express
self-giving love, can also become intense spiritual experiences.

VI. Sacramental Signs and the Celebration of Rest

The universe unfolds in God, who fills it completely. Hence, there is a mystical meaning to be
found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face.The ideal is not only to
pass from the exterior to the interior to discover the action of God in the soul, but also to
discover God in all things. The Sacraments are a privileged way in which nature is taken up by
God to become a means of mediating supernatural life. Through our worship of God, we are
invited to embrace the world on a different plane. Water, oil, fire and colours are taken up in all
their symbolic power and incorporated in our act of praise. Moreover, it is in the Eucharist that
all that has been created finds its greatest exaltation. Grace, which tends to manifest itself
tangibly, found unsurpassable expression when God himself became man and gave himself as
food for his creatures.

VII. The Trinity and the Relationship between Creatures

The Father is the ultimate source of everything, the loving and self-communicating foundation of
all that exists. The Son, his reflection, through whom all things were created, united himself to
this earth when he was formed in the womb of Mary. The Spirit, infinite bond of love, is
intimately present at the very heart of the universe, inspiring and bringing new pathways. For
Christians, believing in one God who is trinitarian communion suggests that the Trinity has left
its mark on all creation. Everything is interconnected, and this invites us to develop a spirituality
of that global solidarity which flows from the mystery of the Trinity.

VIII. Queen of All Creation

Mary, the Mother who cared for Jesus, now cares with maternal affection and pain for this
wounded world. Just as her pierced heart mourned the death of Jesus, so now she grieves for
the sufferings of the crucified poor and for the creatures of this world laid waste by human
power.
Carried up into heaven, she is the Mother and Queen of all creation. In her glorified body,
together with the Risen Christ, part of creation has reached the fullness of its beauty. She
treasures the entire life of Jesus in her heart (cf. Lk 2:19,51), and now understands the meaning
of all things. Hence, we can ask her to enable us to look at this world with eyes of wisdom.

IX. Beyond the Sun

At the end, we will find ourselves face to face with the infinite beauty of God (cf. 1 Cor 13:12),
and be able to read with admiration and happiness the mystery of the universe, which with us
will share in unending plenitude. In the meantime, we come together to take charge of this home
which has been entrusted to us, knowing that all the good which exists here will be taken up into
the heavenly feast. God, who calls us to generous commitment and to give him our all, offers us
the light and the strength needed to continue on our way. In the heart of this world, the Lord of
life, who loves us so much, is always present. He does not abandon us, he does not leave us
alone, for he has united himself definitively to our earth, and his love constantly impels us to find
new ways forward. Praise be to him!

Submitted By: Joseph R. Canillo