An op-ed appearing in today's Baltimore Sun captures the gist of your argument. David Cloutier, an associate professor of theology at Mount St. Mary's University here in Maryland, writes:
Francis calls us "to recognize that other living beings have a value of their own in God's eyes." The rest of the world — animals, plants, even mineral resources — is not merely raw material for human consumption. Pope Benedict [your predecessor] insisted that there is a "grammar of creation," an "inbuilt order" that is from God and must be respected and cherished.
Also:
... proper care for the environment is only really possible if we love our neighbor rightly. The idea that "everything is connected" is repeated throughout [your] encyclical.
So we need, all of us, to do more than just cease misusing the Earth's natural resources to our own selfish ends. We must likewise change "the dynamic of an economy where workers are just another 'resource' ... [as well as] the dynamic of a sexual culture where we use other people for our own pleasure."
Not caring for the environment and not caring for people are really rooted in the same [unjust] moral stance [Cloutier writes]: a practical relativism that, in Francis' words, "sees everything as irrelevant unless it serves one's own immediate interests."
We are all connected by virtue of the fact that we are all creatures of God — humans, animals, plants, even mineral resources and the fertility of the soil. I begin to see that your extending the template of social justice to include all of Mother Nature ought not to be as much of a surprise as, frankly, I myself find it to be.
At one of his talks, I once asked Father Thomas Reese, SJ, senior analyst at the National Catholic Reporter, "Why is it that the words Catholic and environmentalist are not often found in the same sentence?" His bemused answer suggested to me that he found my question well taken.
Until now.
You show in your encyclical, manifestly, the extent to which the pronouncements of our previous two popes, John Paul II and Benedict XVI, agree with your core ideas, so maybe I was wrong. Maybe care for the natural world is indeed part of "Catholicism 101," as has been said of Laudato Sí (see "Why Pope Francis’s climate message is so hard for some Americans to swallow," from a recent issue of the Washington Post).
That article has it that
The Pope’s entire case for caring for “our common home,” as he puts it, is moral.
We as Christians and as human beings accordingly have a moral duty to "address the planet’s vulnerability," in other words.
As Americans in particular, moreover, we need to rein in our vaunted individualism, replacing it with a newfound "communitarianism." That's a tough one, I admit. All of what you say in Laudato Sí amounts to as hard-to-follow a moral prescription as any aspect of Catholic teaching is. Yet I do see that your encyclical weaves for us a "seamless garment" of commitment that we all need to put on right now.
