Jan Paweł II, Encyklika Centesimus annus Jana Pawła II do czcigodnych braci w episkopacie, do kapłanów i rodzin zakonnych, do wiernych Kościoła. Many translated example sentences containing “encyklika” – English-Slovak in his encyclical entitled Centesimus Annus, reprised the subjects tackled by his. Dessa ord kommer från den älskade påven Johannes Paulus II, som i sin encyklika Centesimus Annus återupptog ämnen som hans föregångare Leo XIII.
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Den kan ses i andre sprog herog i pdf-format her. In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us.
This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. We have forgotten that we ourselves are dust of the earth cf.
More than fifty years ago, with the world teetering on the brink of nuclear crisis, Pope Saint John XXIII wrote an Encyclical which not only rejected war but offered a proposal for peace. Now, faced as we are with global environmental deterioration, I wish to address every person living on this planet. In my Apostolic Exhortation Evangelii GaudiumI wrote to all the members of the Church with the aim of encouraging ongoing missionary renewal.
In this Encyclical, I would like to enter into dialogue with all people about our common home. Saint John Paul II became increasingly concerned about this issue. The social environment has also suffered damage. Both are ultimately due to the same evil: Man does not create himself.
Outside the Catholic Church, other Churches and Christian communities — and other religions as well — have expressed deep concern and offered valuable reflections on issues which all of us find disturbing. To give just one striking example, I would mention the statements made by the beloved Ecumenical Patriarch Bartholomew, with whom we share the hope of full ecclesial communion. At the same time, Bartholomew has drawn attention to the ethical and spiritual roots of environmental problems, which require that we look for solutions not only in technology but in a change of humanity; otherwise we would be dealing merely with symptoms.
I do not want to write this Encyclical without turning to that attractive and compelling figure, whose name I took as my guide and inspiration when I was elected Bishop of Rome. I believe that 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 loved, and was deeply loved for his joy, his generous self-giving, his openheartedness. He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself.
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.
Just as happens when we fall in love with someone, whenever he would gaze at the sun, the moon or the smallest of animals, he burst into song, drawing all other creatures into his praise. That is why he felt called to care for all that exists. If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs.
By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. The poverty and austerity of Saint Francis were no mere veneer of asceticism, but something much more radical: What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness.
For this reason, Francis asked that part of the friary garden always be left untouched, so that wild flowers and herbs could grow there, and those who saw them could raise their minds to God, the Creator of such beauty.
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. The Creator does not abandon us; he never forsakes his loving plan or repents of having created us.
Humanity still has the ability to work together in building our common home. Here I want to recognize, encourage and thank all those striving in countless ways to guarantee the protection of the home which we share. Young people demand change. They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded.
I 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. The worldwide ecological movement has already made considerable progress and led to the establishment of numerous organizations committed to raising awareness of these challenges.
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Regrettably, many efforts to seek concrete solutions to the environmental crisis have proved ineffective, not only because of powerful csntesimus but also because of a more general lack of interest. Obstructionist attitudes, even on the part of believers, can range from denial of centdsimus problem to indifference, nonchalant resignation or blind confidence in technical solutions.
We require a new and universal solidarity. As the bishops of Southern Africa have stated: I will begin by briefly reviewing several aspects of the present ecological crisis, with the aim of drawing on the results of the best scientific research available today, letting them touch us deeply and provide a concrete foundation for the ethical and spiritual itinerary that follows.
I will then consider some principles drawn from the Judaeo-Christian tradition which can render our commitment to the environment more coherent. I will then attempt to get to the roots of the present situation, so as to consider not only its symptoms but also its deepest causes. This will annux 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, I will advance some broader proposals for dialogue and action which would involve each of us as individuals, and also affect international policy. Finally, convinced as I am that change is impossible without motivation and a process of education, I will offer some inspired guidelines for human development to be found in the treasure of Christian spiritual experience.
Although each chapter will have its own subject and specific approach, it will also take up and re-examine important questions previously dealt with. This is particularly the case with a number of themes which will reappear as the Encyclical unfolds.
As examples, I will point to the intimate relationship between the poor encykluka the fragility of the planet, the conviction that everything in the world is connected, the critique of new paradigms and forms of power derived from technology, the call to seek other ways of understanding the economy and progress, the value proper to each creature, the human meaning of ecology, the need for forthright and enckylika debate, the serious responsibility of international and local policy, the throwaway culture and the proposal of a new lifestyle.
These questions will not be dealt with once and for all, but reframed and enriched again and again. Theological and philosophical reflections on the situation of humanity and the world can sound tiresome and abstract, unless they are grounded centesimua a fresh analysis of our present situation, which is in many ways unprecedented in the history of humanity.
Centesimus Annus (1 May ) | John Paul II
So, before considering how faith brings new incentives and requirements with regard to the world of which we are a part, I will briefly turn to what is happening to our common home. Although change is part of the working of complex systems, the speed with which human activity has developed contrasts with the naturally slow pace of biological evolution.
Moreover, the goals of this rapid and constant change are not necessarily geared to the common good or to integral and sustainable human development. Change annua something desirable, yet it becomes a source of anxiety when it causes harm to the world and to the quality of life of much of humanity.
Following a period of irrational confidence in progress and human abilities, some sectors of society are now adopting a more critical approach. We see increasing sensitivity to the environment and the need to protect nature, along with a growing concern, both genuine and distressing, for what is happening to our planet.
Let us review, however cursorily, those questions which are troubling centewimus today and which we can no longer sweep under the carpet. Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to csntesimus world into our own personal suffering and thus to discover what each of us can do about it. Exposure to atmospheric pollutants produces a broad spectrum of health hazards, especially for the poor, and causes millions of premature deaths.
People take sick, for example, from breathing high levels of smoke from fuels used in cooking or heating. There is also pollution that affects everyone, caused by transport, industrial fumes, substances which contribute to the acidification of soil and water, fertilizers, insecticides, fungicides, herbicides and agrotoxins in general.
Technology, which, linked to business interests, is presented as the only way of solving these problems, in fact proves incapable of seeing the mysterious network of relations between things and so sometimes solves one problem only to create others.
Account must also be taken of the pollution produced by residue, including dangerous waste present in different areas. Each year hundreds of millions of tons of waste are generated, much of it non-biodegradable, highly toxic and radioactive, from homes and businesses, from construction and demolition sites, from clinical, electronic and industrial sources.
The earth, our home, is beginning to look more and more like an immense pile of filth. In many parts of the planet, the elderly lament that once beautiful landscapes are now covered with rubbish. Industrial waste and chemical products utilized in cities and agricultural areas can lead to bioaccumulation in the organisms of the local population, even when levels of toxins in those places are low. 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: But our industrial system, at the end of its cycle of production and consumption, has not developed the capacity to absorb and reuse waste and by-products. We have not yet managed to adopt a circular model of production capable of preserving resources for present and future generations, while limiting encykluka much as possible centwsimus use of non-renewable resources, moderating their consumption, maximizing their efficient use, reusing and recycling them.
A encylkika consideration of this issue would be one way of counteracting the throwaway culture which affects the entire planet, but it must be said that only limited progress has been made in this regard.
The climate is a ejcyklika 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. In recent decades this warming has been accompanied by a constant rise in the sea level and, it would appear, by an increase of extreme weather events, even if a scientifically determinable cause cannot be assigned to each particular phenomenon.
Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes which produce or aggravate it.
The problem is aggravated by a model of development based on the intensive use of fossil fuels, which is at the heart of the sncyklika energy system. Another determining factor has been an increase in changed uses of the soil, principally deforestation for agricultural purposes. Warming has effects on the carbon cycle.
The melting in the polar ice caps and annuw high altitude plains can lead to the dangerous release of methane gas, while the decomposition of frozen organic material can further increase the emission of carbon dioxide.
Things are made worse by the loss of tropical forests which would otherwise help to mitigate climate change. Carbon dioxide pollution increases the acidification of the oceans and compromises the marine food chain.
If present trends continue, this century may well witness extraordinary climate change and an unprecedented destruction encyjlika ecosystems, with serious consequences for all of us.
Climate centeskmus is a global problem with grave implications: 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 qnnus subsistence are largely dependent on natural reserves and ecosystemic services such as agriculture, fishing and forestry.
They have no other financial activities or resources which can enable them to adapt to climate change or to face natural disasters, and their access to social services and protection is very limited. For example, changes in climate, to which animals and plants cannot adapt, lead them to migrate; this in turn affects the livelihood of the poor, who are then forced to leave their homes, with great uncertainty for their aannus and that of their children.
There has been a tragic rise in the number centesimys migrants seeking to flee from the growing poverty caused by environmental degradation. They are not recognized by international conventions as refugees; they bear the loss of the lives they have left behind, without enjoying any legal protection whatsoever.
Sadly, there is widespread indifference to such suffering, which is even now taking place throughout our world.