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Laudato Si’
I. HISTORY

A. WHAT IS AN ENCYCLICAL?

Encyclical is derived from the Greek word for circle, or circular. An encyclical is a
“circular letter” containing authoritative papal teaching. It began as some sort of mail of
the Early Church, forwarded as important letters from the Pope to bishops and other local
churches, and then would again forward them to other bishops and local churches, until
the entire Church received the message.

These documents offer relevant guiding principles for the faithful to reflect on and
need to be taken seriously by the people who have received it. And over the past century,
it covers “social encyclicals” which covers issues such as rights of laborers or the
development of human beings and cultures; which in this case, it covers our right to a
clean environment, and our duty as caretakers to preserve it.  Social encyclicals are those
that teach about the state of society, building on a tradition that began with Pope Leo
XIII’s Rerum Novarum in 1891.1

B. THE ENCYCLICAL OF LAUDATO SI

On June 18, 2015, Pope Francis has published and released his 2 nd encyclical entitled,
“Laudato Si: Sulla Cura della Casa Comune”, which was originally written in Latin. It
has183 pages in PDF form, with roughly 40,673 words.

Laudato si is the medieval central Italian for “Praise be to you”, and has the subtitle
“On Care For Our Common Home”. Contained within this is the Pope’s critiques on

1. The Global Catholic Climate Movement. (2018). What is an encyclical?. [online] Available at:
https://catholicclimatemovement.global/what-is-an-encyclical
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consumerism and irresponsible development, laments environmental degradation and

global warming, as well as calls all people of the world to take “swift and unified global
action”. 2

An encyclical letter is generally considered one of the highest forms of teaching for a
Catholic Pope. At that time, the word could be used for a letter sent out by any bishop.
However, even though most papal documents are addressed to the bishops of the Church
or the lay faithful, Pope Francis addressed this message to all people. 3

C. ORIGINAL INSPIRATION

The phrase "Laudato Sii" reoccurs several times in St. Francis' Canticle of the Sun,

written around the year 1224. It is a prayer that praises God first by thanking God for
such creations as "Brother Fire" and "Sister Water”. 4

In the prayer, it provides:

"Be praised, my Lord, through all Your creatures, especially through my lord
Brother Sun," St. Francis wrote in the third stanza of the prayer. He then
continued, expressing praise to God for "Sister Moon," "Brothers Wind and Air,"
"Sister Water," "Brother Fire, and "Mother Earth."

With regards to its inclusion, in 1998, the U.S. Bishops identified seven major themes
of Catholic social teaching, among which is "Care for Creation." According to
The Catechism of the Catholic Church, "The seventh commandment enjoins respect for
the integrity of creation. Animals, like plants and inanimate beings, are by nature destined
for the common good of past, present, and future humanity.

2. The Roman Catholic Diocese of Orange. (2018). Papal Encyclical, Laudato Si Released. [online] Available at:
https://www.rcbo.org/papal-encyclical-laudato-si-released
3. Wordonfire.org. (2018). [online] Available at: https://www.wordonfire.org/resources/blog/laudato-si-101-what-to-know-about-
pope-francis-new-encyclical
4. National Catholic Reporter. (2018). Report: Francis' environmental encyclical titled 'Laudato Sii' (Praised Be). [online]
Available at: https://www.ncronline.org/blogs/eco-catholic/report-francis-environmental-encyclical-titled-laudato-sii-praised-be 
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Use of the mineral, vegetable, and animal resources of the universe cannot be divorced
from respect for moral imperatives. Man's dominion over inanimate and other living
beings granted by the Creator is not absolute; it is limited by concern for the quality of
life of his neighbor, including generations to come; it requires a religious respect for the
integrity of creation." (CCC 2415)

Pope Francis explicitly designates this encyclical as "now added to the body of the
Church’s social teaching."5

II. OBJECTIVES AND GOALS

Pope Francis urgently appeals for a new dialogue about how we are shaping the future
of our planet. We need a conversation that includes everyone, since the environment
challenge we are undergoing, and its human roots, concern and affect us all. 6 He has a
very striking call to conversion for those in the Church as well. According to Pope
Francis, the ecological crisis is also a summons to profound interior conversion. It must
be said that some committed and prayerful Christians, with the excuse of realism and
pragmatism, tend to ridicule expressions of concern for the environment. Others are
passive; they choose not to change their habits and thus become inconsistent. So what
they all need is an ‘ecological conversion’, whereby the effects of their encounter with
Jesus Christ become evident in their relationship with the world around them. Living our
vocation to be protectors of God’s handiwork is essential to a life of virtue 7. He invites all
to embrace with open hearts this Encyclical which is in line with the Church’s social
doctrine.

5. Wordonfire.org. (2018). [online] Available at: https://www.wordonfire.org/resources/blog/laudato-si-101-what-to-know-about-

pope-francis-new-encyclical
6. Cotter, K. (2015, June 18). Focus Campus. Retrieved from https://focusoncampus.org/content/summary-of-laudato-si-pope-
francis-encyclical-on-the-environment-eb60806a-fe2c-41fc-8723-4ffdc631f861

7. Pope Francis. (2013). Laudato Si. Vatican, Italy

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But we have, sadly, done too much tilling and not enough keeping. He also wants the
readers to know that everything is connected. The Pope links all human beings to
creation: “We are part of nature, included in it, and thus in constant interaction with it” 9.
But our decisions have an inevitable effect on the environment. A blind pursuit of money
that sets aside the interests of the marginalized and the ruination of the planet are
connected. It also reminds the readers that God is with us, all of us can strive to change
course. We can move towards an “ecological conversion” in which we can listen to the
“cry of the earth and the cry of the poor”. To use religious language, what the Pope is
calling for is conversion.

III. THE LAUDATO SI

A. OUTLINE

1. What is Happening to Our Common Home (p.17-19)

Pollution and Climate Change (pp. 20-26)

The Issue of Water (pp. 27-31)

The Loss of Biodiversity (pp. 32-42)

Decline in Quality of Human Life and the Breakdown of Society (pp. 43-47)

Global Inequality (pp. 48-52)

Weak Responses (pp. 53-59)

A Variety of Opinions (pp. 60-61)

8. Rev. James Martin, S.J. (2015, June 18). Huffpost. Retrieved from https://www.huffingtonpost.com/rev-james-martin-
sj/10-most-important-messages-from-laudato-si_b_7612392.html

9. Sachs, J. (2015, September). SDGAcademy. Retrieved from https://courses.sdgacademy.org/learn/laudato-si-on-care-

for-our-common-home-september-2015
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2. The Gospel of Creation (p. 62)

The Light Offered by Faith (pp. 63-64)

The Wisdom of Biblical Accounts (pp. 65-75)

The Mystery of the Universe (pp. 76-83)

The Message of Each Creature in the Harmony of Creation (pp. 84-88)

A Universal Communion (pp. 89-92)

The Common Destination of Goods (pp. 93-95)

The Gaze of Jesus (pp. 96-100)

3. The Human Roots of the Ecological Crisis (p. 101)

Technology: Creativity and Power (pp. 102-105)

The Globalization of the Technocratic Paradigm (pp. 106-114)

The Crisis and Effects of Modern Anthropocentrism (pp. 115-136)

4. Integral Ecology (p. 137)

Environmental, Economic, and Social Ecology (pp. 138-142)

Cultural Ecology (pp. 143-146)

Ecology of Daily Life (pp. 147-155)

The Principle of the Common Good (pp. 156-158)

Justice Between the Generations (pp. 159-162)

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5. Lines of Approach and Action (p.163)

Dialogue on the Environment in the International Community (pp. 164-175)

Dialogue for New National and Local Policies (pp. 176-181)

Dialogue and Transparency in Decision-Making (pp. 182-188)

Politics and Economy in Dialogue for Human Fulfillment (pp. 189-198)

Religions in Dialogue with Science (pp. 199-201)

6. Ecological Education and Spirituality (p. 202)

Towards a New Lifestyle (pp. 203-208)

Educating for the Covenant Between Humanity and the Environment (pp.209-215)

Ecological Conversion (pp. 216-221)

Joy and Peace (pp. 222-227)

Civic and Political Love (pp. 228-232)

Sacramental Signs and the Celebration of Rest (pp. 233-237)

The Trinity and the Relationship Between Creatures (pp. 238-240)

Queen of All Creation (pp. 241-242)

Beyond the Sun (pp. 243-246) 10

10. W2.vatican.va. (2018). Laudato si' (24 May 2015) | Francis. [online] Available at:
http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html
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B. SUMMARY

1. What is Happening to Our Common Home (pp.17-19)

This chapter paints the diagnostic picture of what is happening in world: a

variety of forms of pollution, increasing deforestation, a disturbing warming of
the climate, depletion of natural resources (especially quality drinking water),
loss of biodiversity, the decline of quality of human life and relationships, and
the global inequality gap between the poor and the rich (20-52). There has been
a consensus among scientists that such picture is not fabricated, but it is a real
glimpse into an era of unsustainable state of our planet. While some people
lived in a far remove from these realities, other people on most parts of the
planet barely eat or drink clean and nutritious meals and water, respectively.

Furthermore, the first chapter begins to name the root causes of such
scenario. First and foremost is a “throwaway culture” that ruthlessly consumes,
exploits, and discards human life and our natural resources. He also indicts the
all-pervasive “techno-economic paradigm” of the last two hundred years that
emphasizes above all things efficiency, speed, technology, commodification of
goods and services, and quick and easy profit. While it seems that we lack a
culture and leadership to confront this cultural crisis, this chapter ends with the
Pope asking us to cast off the distractions that dull our consciousness, listen the
cry of the earth and the cry of the poor, and begin to dialogue about solutions.

2. The Gospel of Creation (p.62)

The second chapter argues that our convictions and faith should and can
motivate Christians to assume their responsibilities as caretakers of creation.
This is because more often than so, that many people feel that environmental
stewardship is secondary to living out the faith, which sentiment is what the
Pope wants to eradicate.
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Furthermore, the Pope elaborates that while science has a role to play in
this dialogue, faith should also come at play. He begins highlighting the many
biblical narratives that refer to God as the Creator and Sustainer of all Creation.
He says among others, “... human life is grounded in three fundamental and
close intertwined relationships: with God, with our neighbor, and with earth
itself.” (p.66). This emphasizes the call for people to peace, reconciliation and
wholeness and break down barriers of dominion and greed. In view of this as a
result, the challenge to be kind is a challenge to not let the Earth be despoiled
and people be forgotten.

Referencing the medieval Franciscan thinker St. Bonaventure, Pope Francis

points an ancient understanding of the world as the “Book of Creation”, as
God’s precious book “whose letter are the multitude of created things present
in the universe”(p.85). In this way, the Pope asks us to learn again how to
understand thoroughly Creation, in order to discover the message and the
meaning inherent with it. He ends the Chapter with reference to Jesus who
embodies the tenderness, contemplative awareness, His touch with nature and
people, the wonder and awe before God’s gifts, and the reconciliation that the
Creator so desires for all of Creation.

3. The Human Roots of Ecological Crisis (p.101)

This chapter explains the Pope’s exploration as to why we are in our

ecological crisis. Throughout this chapter, the Pope refers back to the holistic
vision of theological anthropology and uses it as a lens through which to see
and interpret the “Human roots of the ecological crisis.”

He points directly to the “dominant technocratic paradigm” as the root of

our crisis and the breakdown of a holistic vision of humanity and Creation.
While he acknowledges that we are beneficiaries of the technological change
and age of the last two hundred years, Pope Francis can’t help not to see a
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downside to the so-called “progress”. The risk it emits has for it the power and
dominance in the hands of the people, which the Pope rationalized as: “…
accompanied by a development in human responsibility, values and
conscience”(p.105) is not present in our development as we advance. What he
aims is to use such advancement for noble ends, which would require an
ethical framework, a spiritual culture, and a vision of the purpose of life.

4. Integral Ecology (p.137)

In Chapter four, Pope Francis presents and alternative vision, that would
address every aspect of the global crisis. Hence, the title of this Chapter.
Combining the roots in Christian Theology and Environmental studies, he
implies a theme which would suggest that everything is connected and
interrelated. In other words, scientists look at nature from the biggest picture to
the smallest realities, such as time and space is to subatomic particles.

While they do not see things independently, they treat them as if they work
in a network of relationships between living organisms and their environment.
And this correlates to the way people function as dependent organisms on
larger systems for our own existence (pp. 138-140). Such relationship of nature
causes scientists to seek integrated explanations or solutions.

The entirety of the Chapter encompasses what this integrated explanations

and solutions would look like, and how it would apply to the complexities of
global crises.

The whole chapter is filled with examples of realities usually considered in

isolation but should rather be brought together and seen in a more
comprehensive and integral view:

 The relationship of global economics with local cultures, customs, and

values.(pp.143-146)
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 The relationship between our living spaces, like the architecture of our
homes and the design of our neighborhoods and cities, our daily life, and
our own behavior/happiness.(pp.147-154)
 The relationship of the way we think about our bodies and the way we
think about the rest of creation.(p.155)
 The relationship of our current generation with future generations
(pp.159-162)

This chapter concludes that solutions to our global crises can no longer be
credible that do not respect the relational and integral realities. For Pope
Francis, the only solution is one that “demands an integrated approach to
combating poverty, restoring dignity to the excluded, and at the same time
protecting nature” (p.139).

5. Lines of Approach and Action (p.163)

The preceding chapters in the papal letter of Pope Francis gave us a better
glimpse as to how our planet is actually doing. His letter highlighted the
significance of 3 distinct factors (i.e. human, economy, and culture) in causing
different crises to arise; from the destruction of environment to degradation of
people’s financial capabilities and buying power. The previous chapters also
gave emphasis on how we can integrate our faith and scientific research in
order to allow us to live out a better and more “holistic life” during our time on
earth.
Chapter 5 of Pope Francis’s encyclical focuses on how to escape what the
Pope calls “a spiral of self destruction” (p.163). During the beginning of this
chapter the Pope immediately calls for the stop in the usage of highly polluting
fossil fuels – especially coal, oil and, gas” (p.165). The Pope highlights that it
is fact a possibility for he states that a number of leaders have indeed come
together in order to discuss about such topics. He also states that action was
taken through treaties, agreements and the like. He urges the different nations
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on this earth to think more about the future rather just being blinded by
immediate but short term benefits. The Pope likewise calls upon the world
leaders to “uphold high principles and think of the long-term common good”
(p.178, p.181). Pope Francis also challenges the economic sector to look
beyond just maximizing profits at the cost of exploiting the poor and the
planet. We should focus more on being able to provide and give a better future
for the generations to come which will demand, as what Pope Francis calls it,
creativity in order to make models of development for better progress and
farsighted, interdisciplinary approach (p.189 – 198). In order to do this Pope
Francis highlights three distinct virtues which are honesty, courage, and
responsibility (p.169)

6. Ecological Education and Spirituality (p. 202)

The last chapter of Pope Francis’s encyclical focuses on a more “grounded”
and daily lives people and how we can integrate solutions in our own lifestyle,
attitude, and convictions. He begins this chapter by saying “Many things have
to change course, but it is we human beings above all who need to change”
(p.202). What Pope Francis is trying to say here is that the global leaders can
meet all they want, sign treaties, make agreements, impose sanctions but if we,
as the people who inhabit this earth, don’t change then all of those will be for
naught. If we don’t change our lifestyle, if we continue to be hungry for such
polluting commodities such as fossil fuels then our ecological woes and
dilemmas will never be solved. Pope Francis even uses day to day traditional
dialogue in order to emphasize what people truly need; an “ecological
conversion” (p. 217) He implores us to look into ourselves and ask “Do I easily
get caught up in a whirlwind of needless buying and spending?” (p. 203) and
rather than acting as mindless consumers Pope Francis tells us to adopt a way
of living that focuses a lot less on obsessions and focuses more on moderation
and peace with oneself and this will ultimately lead to greater joy and
fulfillment (p. 222-225).
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He implores us, as we live our daily economic lives, to participate in the

reality of our times. Pope Francis tasks us to see every act of consuming a
product or service as a moral act that all came as a blessing that involves the
different gifts of creation (air, land, and water) as well as the hardships of the
workers and different cultures (p. 206). These small acts are what Pope Francis
sees as being the building blocks in establishing a “culture of care” (p. 231).
The encyclical ends with Pope Francis expressing traditional facets and
characteristics of our faith into guides for our day to day lives in order to
“impel us to find new ways forward” (p. 245) Two important examples that he
highlighted are essentiality of the sacraments, with emphasis on the Eucharist,
because this allows us to see and experience God through our tangible world
and the importance of the Sabbath because this shows us the importance of rest
and the renewal of our relationship with our fellow neighbors.11

IV. UN ON LAUDATO SI

Pope Francis’ Encyclical “Care for Our Common Home” [“Laudato Si”] summons
all to better care for the planet and for poor peoples. Pope Francis discusses the same
challenges as do the United Nations Sustainable Development Goals. 12 The UNGC
and LS are two independent documents seeking solutions to shared challenges:
climate change, ecological destruction, economic instability and the plight of the
world’s poor. Both documents are a call to expand the social expectations on
business. Prompted by multinational businesses’ control over huge aggregates of
money, management skills and power, scholars and activists are increasingly
emphasizing the moral obligations of these corporations to make positive
contributions to the ecological health of the planet and the alleviation of poverty. 13

11. St. Francis of Assisi Raleigh. (2018). Pope Francis – “Laudato si chapter summaries”. [online] Available at:
https://www.stfrancisraleigh.org/pope-francis-laudato-si-summaries
12. Cavanagh, G. (2016). Pope Francis and the United Nations. The Journal of Corporate Citizenship, (64). doi: 10.9774
13. Greenleaf Publishing. (2016). The United Nations Global Compact and the Encyclical Laudato Si: A Common Vision.
Retrieved from https://mendoza.nd.edu/ideas-news/news/the-united-nations-global-compact-and-the-encyclical-
laudato-si-a-common-vision/
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The parallels between the two documents are striking. Laudato Si’ explicitly links the
suffering of the poor with environmental degradation, arguing vigorously for integrated
solutions. The U.N. SDGs, meant to “universally apply to all,” can guide humanitarian
efforts “to end all forms of poverty, fight inequalities, and tackle climate change, while
ensuring that no one is left behind.”

As both documents highlight, the world’s poor will suffer most from the impacts of
climate change, through increased frequency and intensity of drought, flooding famine,
lack of clean water, loss of agricultural crops and livestock, disappearing or degraded
hunting and fishing grounds, deforestation, and the spread of tropical diseases. 14

On May 5, 2017, at The Pontifical Academy of Sciences in Vatican City, Peter

Thomson — the President of The United Nations General Assembly — announced the first-
ever Laudato Si’ Challenge, Inspired by His Holiness Pope Francis. His remarks were:

“I am here because at the United Nations we believe as you do, that unleashing the
power of innovation, technology and collaboration will produce the dividends we
desire: universal peace, justice for all and environmental sustainability.”

“…the Agenda sets us on a course of combatting the poverty, violence and

hopelessness that pushes millions of vulnerable people to flee their homes in pursuit of
better lives. It seeks to tackle the inequalities and discrimination that leave so many
feeling marginalized and left behind. And it works to transform our economies and our
consumption patterns so as to protect our common home while advancing shared
prosperity.” 15

14. Kreiner, T. (2016). Pope Francis and U.N. in Sync on Sustainable Development Goals. Retrieved from
https://www.scu.edu/illuminate/thought-leaders/thane-kreiner/pope-francis-and-un-in-sync-on-sustainable-
development-goals.html
15. Harr, E. (2017). The Announcement of The Laudato Si’ Challenge by the President of the United Nations General
Assembly. Retrieved from https://medium.com/@ericharr/the-announcement-of-the-laudato-si-challenge-by-the-
president-of-the-united-nations-general-3782604a35f6
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Executive Director of the UN Environment Programme Achim Steiner issued the

following statement following the release of the encyclical:

"The UN Environment Programme welcomes Pope Francis' unambiguous call to

action in the face of global environmental degradation and climate change. This
encyclical is a clarion call that resonates not only with Catholics, but with all of the
Earth’s peoples. Science and religion are aligned on this matter: The time to act is
now.

"We share Pope Francis' view that our response to environmental degradation and
climate change cannot only be defined by science, technology or economics, but is
also a moral imperative. We must not overlook that the world’s poorest and most
vulnerable suffer most from the changes we are seeing. 

"Humanity’s environmental stewardship of the planet must recognize the interests

of both current and future generations. With the adoption of the Sustainable
Development Goals in September and a climate agreement in December, we have the
opportunity to positively alter the course of history, creating a better and more
equitable world for all. Given what we know about the state of our planet, and the
choices we can make today, there can be no equivocating in the face of grave
consequences. We all must recognise the need to reduce our environmental impact,
and consume and produce in a sustainable way. As Secretary General Ban Ki moon
has repeatedly stated, ‘We are the first generation that can end poverty, and the last
generation that can act to avoid the worst impacts of climate change.’" 16

16. Pope Francis Encyclical on Climate and Environment. Retrieved from http://newsroom.unfccc.int/unfccc-
newsroom/pope-francis-releases-encyclical-on-climate-and-environment/
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V. LOCAL APPLICATION AND IMPACT OF LAUDATO SI IN THE

PHILIPPINES

The Philippines is one of the most vulnerable countries to the impacts of climate
change. For us Filipinos, the encyclical has solemnly pointed to the reasons why many of
our people remain poor and why the environment continues to deteriorate – because
powerful vested interests will remain relentless in its pursuit of profit at the expense of
nature, which is the very source of people’s lives and livelihoods. 

After Pope Francis issued his game-changing encyclical Laudato Si, church groups,
environmentalists, farmers and indigenous peoples’ organizations discussed and analyzed
the papal encyclical’s significance specifically on the country’s food and agriculture. 17
The groups view Laudato Si as the Pope’s commentary on the real and unfortunate state
of the natural environment – our common home. They agree with the Pope’s call to re-
examine  our  human relationship with one another, our drive for over-consumption and
our relationship with the environment. They emphasize the need for a new, radical way of
thinking and behaving. Going forward, the groups recommend for new ways of
responsibly caring for nature to ensure our own survival, starting with a more ecological
food and agriculture system.

In response to the call, the Catholic church in the Philippines joined the One Million
Against Coal Campaign, which aims to gather at least one million signatures nationwide
in a bid to pressure the government to reverse the approval of dozens of coal power plants
meant to address the country’s energy security concerns. Father Edwin Gariguez,
executive director of Caritas Philippines National Secretariat for Social Action
emphasized that coal energy have negative effects on the health of the people and the
environment. Coal plants are the primary cause of global warming. 18

For the Philippines, this means a lot of work. Out of the original 30 million hectares,
only 3% of our forests are old-growth. More than 90% of our fish stocks have been
decimated. Only 1% of Philippine coral reefs are in excellent condition. Only 50% of our
mangroves are intact. The supposed proud symbol of our nation, the Philippine Eagle
(Pithecophaga jefferyi) is close to extinction, with possibly as few as less than 180 eagles
left in the wild. In our cities, misguided urbanization is spreading like a disease,
characterized by worsening air quality, unchecked flow of wastewater that pollutes
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ground and surface water, accumulating piles of garbage and toxic materials, and
unrestrained encroachment into green spaces. 19

17. The Green Peace Philippines. “Group cite significance of Laudato Si to Philippine Food and Agriculture.” 19 August 2015.
http://www.greenpeace.org/seasia/ph/press/ releases/Groups-cite-significance-of-Laudato-Si-to-Philippine-food-and-agriculture
18. Venner, Marie. “Philippines: Catholic Action Against Coal.” 27 August 2015. http://
dev.catholicclimatemovement.global/philippines-church-groups-environmentalists-farmers-and-indigenous-peoples-
organizations-discuss-food-and-ag
19. Saño, Yeb M. “COMMENTARY: Laudato Si: what it means for the Philippines.” 23 June 2015.
http://www.gmanetwork.com/news/opinion/content/508970/commentary-laudato-si-what-it-means-for-the-philippines/story/

VI. CONCLUSION

Time after time, we are called to be responsible stewards of God’s creation,

regardless of our religion, race, sex, and age. But time after time, we refuse to respond
to that call, until it is too late. We often subject its relevance as secondary and
thoughtlessly advance our industrial agendas to cope with the high demand of global
consumerism, at the expense of our forests, clean water, atmosphere, and endangered
species. This in effect deprives more resources from those who have lesser in life, and
further widens the gap between them and those who could afford the high demands of
costs and profit from the resources sold, therefore having more in life.

Over time, people fight their wars over a better right to a piece of land, to further
excavate its oils and natural resources. Over time, superior nations threaten inferior
nations of invasion and deprivation of their civil and political rights. Over time people
fight over things that are crucial for the advancement of mankind to provide the most
convenient and efficient of means for the future generations. And over time, mankind
forgets.

People forget that all the advancements and progress made at the expense of those
species that became extinct, forests that became inhabitable, bodies of water that were
bleached and polluted, and lands mined excessively, will be obsolete, for there will be
no more future to speak of when unsustainability reigns in default. And what is
terrifying is that, that era of fear of human extinction due to an unsustainable planet
has begun.

This Papal encyclical call for action to every living human being. It aims to raise
the concern for the environment as no longer an “optional” aspect of discipleship, but
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rather an integral and urgent part of our faith. Pope Francis urges the people to refrain
from denying, being indifferent, or blindly following technical solutions. He calls for
a new dialogue and a new universal solidarity, so that every person living on this
planet might come together and consider how we are shaping the future of our
common home.

A Paper on

Laudato Si’:
 

Sulla Cura della Casa Comune

(On Care for our Common Home)

An Encyclical letter authored by Pope Francis
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ADAN, Rafael III Z.

AGUILAR, Jeanne Lavin M.

BUENO, Mikaela Pearl R.

JACA, John Kenneth

YUMUL, Karlo Del D.