Newsletter 

No.12                                                                                                                     June 2004

ECOLOGY

Pope John Paul II used an unusual metaphor to describe the family found on marriage in Centesimus Annus. He called it "the first and fundamental structure of "human ecology'" (CA, 39). Of course, the use of the work "ecology" is relatively recent in Catholic Social Teaching, but this use of it is particularly apt, because in the original Greek it refers to the order or "logic "of a household. That is to say, it has to do with housekeeping: with homemaking.

This original meaning is also what lies behind the use of the word to describe one of the newest of the sciences. The science of ecology treats the whole earth as the "home" of humankind, and studies the ordering of this, our natural environment. What it reveals above all - and what makes it so fascinating - is the complex interconnectedness of all living processes on the planet. Since the 1970s (by which time the first photographic images of the earth from space had imprinted themselves on the consciousness of a generation), ecological science has flourished in parallels with the political Green movement, so that by now conservation, biodiversity and greenhouse gas emissions are the common currency of headlines and conferences around the world. So-called "green" concerns are no longer exclusively tied to progressive or socialistic politics, but have become practically universal - although it has to be said there is wide disagreement over the implications of such concerns

The 'Greening" of Catholicism

Beginning with the first encyclical, Redemptor Hominis in 1979 (see sections 15 and 16 in particular), Pope John Paul II worked to establish a response to ecological concerns as an essential element in Catholic Social Teaching. In 1988 Sollicitudo Rei Socialis he developed his ideas further, and in the January 1990 Message for the World Day of Peace summed up these developments in what became a veritable "manifesto" for Green Catholicism, insisting that the new ecological awareness, "rather than being downplayed, ought to be encouraged to develop into concrete programmes and initiatives." He called for "carefully co-ordinated solutions based on a morally coherent world view." He decribed the ecological crises as fundamentally a moral issue. For "there is an order in the universe that must be respected, and… the human person endowed with the capability of choosing freely, has a grave responsibility to preserve this order for the well-being of future generations."

These points were reaffirmed in Centesimus Annus (sections 37-40). There and in Evangelium Vitae in 1995 (especially section 42) he integrated them with his fundamental teaching on the sanctity and defence of human life in the family and the wider society, referring again to "human ecology" and describing man as the being who is "called to till and look after the garden of the world". "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" (CA, 38). This "Greening of Catholicism" was consolidated, finally, in the Catechism of the Catholic Church: for example in the section on "respect for the integrity of creation" (paras 2415-18), which also enjoins kindness to animals, citing the examples of St Francis of Assisi and St Philip Neri (but when did you ever hear of a saint who was cruel to animals?). The Catechism's commentary on the eight days of creation and resurrection (paras 337-49) is particularly noteworthy for its emphasis on the interdependence and solidarity of all creatures.

Every gesture we make, every breath we take, every mouthful we eat, every sight we see connects us to the entire fabric of creation, on which we depend, and which we affect in out turn. Christianity gives us no excuse to plunder creation, but it does perhaps help to explain the reasons why we do. The doctrine of Original Sin describes the beginning of the process - though not the end. It is in Jesus Christ that all things "hold together" (Col. 1:17), and in him they will once again be healed and reintegrated. Not for Christianity the sad, bleak view that, since animals and plants have no immortal souls, they cannot in some way share in the Resurrection. No, the cosmos will be transfigured, eternalized, perfected in its living integrity, which included all that is good in the creatures that currently adorn it. But it will pass through death as through a refining fire, and emerge remoulded in the image and likeness of God in a way we cannot imagine.

A Call for Reform

This vision and these principles are intended by the Pope to guide and inspire our thinking, but not to determine public policy or private initiative in any detail. It is the job of the faithful to work out any practical implications. Nevertheless, in Centesimus Annus and here in his 1990 Peace Day Message, the Pope does spell out some of these:

"The ecological crisis reveals the urgent moral need for a new solidarity, especially in relations between the developing nations and those that are highly industrialized. States must increasingly share responsibility, in complementary ways, for the promotion of a natural and social environment that is both peaceful and healthy… The newly industrialized States cannot, for example, be asked to apply restrictive environmental standards to their emerging industries unless the industrialized States first apply them within their own boundaries. At the same time, countries in the process of industrialization are not morally free to repeat the errors made in the past by others, and recklessly continue to damage the environment through industrial pollutants, radical deforestation or unlimited exploitation of non- renewable resources. In this context, there is urgent need to find a solution to the treatment and disposal of toxic wastes. It must also be said that the proper ecological balance will not be found without directly addressing the structural forms of poverty that exist throughout the world. Rural poverty and unjust land distribution in many countries, for example, have led to subsistence farming and to ht exhaustion of the soil. Once their land yields no more, many farmers moves on to clear new land, thus accelerating uncontrolled deforestation, and settle in urban centres which lack the infrastructure to receive them. Likewise, some heavily indebted countries are destroying their natural heritage, at the price of irreparable ecological imbalances, in order to develop new products for export. In the face of such situations it would be wrong to assign responsibility to the poor alone for the negative environmental consequences of their actions. Rather, the poor, to whom the earth is entrusted no less than to others, must be enabled to find a way out of their poverty. This will require a courageous reform of structures, as well as new ways of relation among people and States. "

The structural changes the Pope calls for in society (both here and in Centesimus Annus) must be accompanied by a profound change in individual lifestyles, especially in the West. As he says, if those changes do not come voluntarily, they will eventually be forced upon us. "Simplicity, moderation and discipline, as well as the spirit of sacrifice, must become a part of everyday life, lest all suffer the negative consequences of the careless habits of a few." A culture of life would have to be a culture not of consumerism but of moderation - and (where necessary) of asceticism.

Extract taken from Catholic Social Teaching - A Way In, by Stratford Caldecott of Plater College, Oxford.

Ignatian Maxims

52. It is not so much knowledge that fills and satisfies the soul, but rather the intimate feeling and relishing of (divine) things.
(The Spiritual Exercises, n.2)

53. Out of a hundred people who give themselves to long periods of prayer and to great penances, the majority of them will normally end up in grave difficulties owing mainly to hard-headedness. Consequently, the foundation of everything lies in one's mortification and in the denial of one's will.
(Lancicius, S. Ignatii Sententiae, M.I., Font. Narr., III, Mon 42,n.12,p.677)

54. Nobody can achieve more than the one who commits oneself just to a single task, especially if one does so entirely.
(Bartoli, 1.IV,n.36,p.393)

55. All important works should be founded upon humility, because with that basis, they are certain to succeed.
(Bartoli, 1.IV, n.36,p.401)

56. There is no mistake that causes greater harm in spiritual guidance than willing to guide others by making them go through the guide's own ways, judging that what is of benefit to the guide or director is beneficial to all.
(Ribadeneira, Selectae S. Ignatii Sententiae, M.I. Font.Narr.,III,Mon.39,n.12,pp.635-636)

Fr Arthur Vella S.J.

Basil in Blunderland - Cardinal Basil Hume(with illustrations by Sarah John)
Published by Darton, Logman & Todd Ltd in 1997
ISBN 0-232-52242-1 

This is an enjoyable book for everyone - young, old, believer or agnostic. Arising out of a game of hide-and-seek (squashed sardines) that Cardinal Hume had with two young children, this personal book is short, simple yet profound, practical, interesting, enchanting and inspiring. 

The title Basil in Blunderland is chosen with the characteristic humility of Cardinal Hume as he states that "spiritual life is more often a wandering in Blunderland than a resting and relaxing in Wonderland." 

On the day the children invited Cardinal Hume to play hide-and-seek with them, he had not meditated and as a monk he was required to do half an hour of mental prayer every day. The book is about his meditations during the game. Each hiding place becomes a place to pray and each suggests thoughts about spiritual life. The book can be read as a whole or as randomly selected chapters - each of the 14 short chapters, deals with one hiding place.

JESUS, HELP ME!

In every need let me come to You with humble trust, saying: Jesus, help me!
In all my doubts, perplexities and temptations: Jesus, help me!
In hours of loneliness, weariness and trials: Jesus, help me!
In the failure of my plans and hopes, in disappointments, troubles and sorrows: Jesus, help me!
When others fail me and Your grace alone can assist me: Jesus, help me!
When I throw myself on Your tender Love as Son of the Father and Saviour: Jesus, help me!
When my heart is cast down by failure, at seeing no good come from my efforts: Jesus, help me!
When I feel impatient and my cross irritates me: Jesus, help me!
When I am ill and my head and hands cannot work, and I am lonely: Jesus, help me!
Always, always, in spite of weakness, falls, and shortcomings of every kind: 
Jesus, help me and never forsake me.

We would like to remind you that the Centre for Ignatian Spirituality offers personal spiritual direction to all those who would like to have any kind of spiritual experience like Ignatian retreats in every day life. Retreats can be tailored according to the needs and circumstances of the retreatant. CIS can call on experienced Jesuits, other religious and trained lay people to accompany retreatants through these experiences. 

Anyone interested can contact the Director on 21827323 or 99864561 or email vince@maltajesuitretreats.com.