Vol 2, No 2
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177 struction struction contains
f work and
by Pope Leo XIII in Metadata, citation and similar papers at core.ac.uk at papers similar and citation Metadata, of which the of the de which
tian thought, have not been
9594 - University of Toronto University of
Rerum Rerum Novarum Reformation styleReformation on God, of reflection ” (#I.5; original ” emphasis). (#I.5; original However, in - an an help discern the presence of certain ollege, ISSN 2171
f the over 1 billion Catholics who populate
atholic Church. Church. atholic Christopher Christopher Hrynkow Dennis Patrick Patrick O’Hara Dennis
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, &
Saint Thomas More College, University of Saskatachewan University of Thomas MoreSaint College, University of Saint Micheal's C Micheal's Saint University of
for Fostering anEmerging Green Catholic Spirituality For instance, Pope John Paul II’s 1990 World Day of Peace message Since the Since promulgation of the encyclical Elizabeth Elizabeth Johnson maintains that the ecologically negative effects of the lectively, lectively, these documents are known as Catholic Social Teaching (CST). More
The VaticanEcospirituality: Tensions,and Promises and Possibilities character of the ecological challenge in “a profound challenge crisis moral of character the ecological of the environment is only one troubling aspect 2011 Ecozon@ © Vatican’s attention.Vatican’s many seeds of a contextually appropriate promising greening ethic ecological of that Catholic arguably doctrine fostered and a practice, and firmly locates the true the human person. Employing structures, critical analyses these of documents economic, seek social a structures and transformation political in of human order behaviour to and Col social alleviate human suffering and issues recently, promote have ecological been added to the list human of concerns that flourishing. have the gained the teaching office of the Roman C of the Roman office the teaching 1891, the Roman Catholic Church has released many encyclicals that have addressed issues of poverty, justice, the human rights, sanctity and the o dignity of life, theological and ethical theological perspectives, which if put into practice, could either or damage strengthen the prospects for true sustainable peace political in impact and influence ecological o this world. Given the socio this legitimately can focus world, to a of behaviour the biocentric inform absence human in found be can of and tensionin promise as area this regard One problematic. be viewed which which together mark of the realisation biocentric holistic more and much of an emerging sufficiently revised light in of contemporary Chris realities of the web of life (8). Analysing spiritual contemporary ecclesiastical practices teachings and through a biocentric lens c Introduction to turning the and the self Enlightenment’s post Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality CORE Provided by Biblioteca Digital de la Universidad de Alcalá la Universidad de Digital Biblioteca by Provided Vol 2, No 2
178 paganism, - erspective, sense remaining sense remaining and administrator with with administrator and vision of the “dignity” of all re re alone, understood in purely
9594 - grave misgivings about notions of the the of notions about misgivings grave Perhaps the key to transformative ISSN 2171
biocentrism biocentrism would greatly advance efforts to such a sustainable peace to be realised, the
le peace could be effectively fostered effectively could be le peace by precisely the
olic olic Church’s tradition as one might suspect from their urishing, urishing, the introduction of a more biocentric focus would focus can enhance key CST principles such as the common
human human beings. They also open the to way a tinged new pantheism with neo which would see the of source man’s salvation in natu naturalistic terms. The approached in Church, a balanced for way, inscribed her within his part, respecthandiwork byfor giving is the man the responsibility “grammar”role concerned a of steward whichover that creation, the a the Creatorrole he(#13) may notwhich abdicate. which has question man must becertainly not abuse, but also one If the environment Church’s inspired magisteriumeliminate by the ecocentrism of difference identity and and expresses living worth things. biocentrism, between In the the name of a human supposedly of egalitarian role it such and notions end superior up abolishing person the distinctiveness living creatures, and is other because such notions Taking Taking into account such recent developments, this article will argue that a
endeavours, endeavours, takes place within the web of life. 2011 Ecozon@ © peace peace with God, peace with neighbour, conditions and of peace substantive with the justice. rest For of Magisterium would creation need under to acknowledge more fully the ecospiritual insight teaching that function the of the Catholic Church, like all realms of human activity and being being outside of the Cath denunciation by Benedict XVI, can actually be supportedtradition. by appeals The article to concludes that that principles same and the a incarnation deeper of as awareness characterised ecospiritual in be Christian ecologically could terms, which of updatedpeace, integral an achieve CST enhancing for humanity and enhancing the rest of creation. thisbyAccordingly, article will begin showing how a biocentric good, subsidiarity, solidarity, the protection of human rights, and poor. the Then, optionit will demonstrate for that the notions of biocentrism and ecocentrism, far from substantive, and sustainab lasting, biocentric sensitivity and the type of ecospirituality that are quotation.condemned in the That above is, since CST is meant to in reform human behaviour order to alleviate suffering and promote flo revise CST so that it could more effectively support behaviours that are mutually
evident evident in Benedict XVI’s 2010 World Day of Peace message entitled “If Protect Creation”: Cultivate Peace, You Want crisis crisis is framed within the context of human relationships, in a crucial removed from humanity’s fundamental integration with the rest of creation. Thus, his construction of morality and the opposed moral to cosmocentric, ecocentric communityor biocentric). This is anthropocentric p unduly notthe shiftclearly which has by undergone advocated anthropocentric Elizabeth Johnson is also above, (as Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality John Paul II’s message, “moral” is cast in anthropocentric terms and, therefore, the Vol 2, No 2
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179 In terms 1 life community.life
- ecognised by ecognised the 95). - ing ing and enabling of interconnectedness. roups to flourish and
the distinctiveness of invent the human so as to - om larger the n of the common good has a a has good n of the common xiii). As part of such a biocratic biocratic a such of part As xiii).
lic priest of the Passionist order, and and the Passionist of order, lic priest 9594 - more biocratic system. biocratic more ty that moves beyond the European eing eing who reaches his/her potential only human alike (Hunt 194 alike human ood of one’s neighbour has has the ood of one’s neighbour potential to - ISSN 2171 than - The The Dream of the Earth
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, & making processes integrate perspectives fr perspectives making integrate processes -
This definition illustrates a reali
lding his vision of a biospiritual universe, Berry articulates the imperatives for a
Biocentric Biocentric principles work on a foundational premise of With its academic origins in ancient Greece, the notioGreece, ancient in origins itsWith academic described geologian, Thomas Berry, biocracy comes into being as we re - order order our relationships among ourselves and the larger life community in a mutually enhancing - In the assessment of the American cultural historian, cultural In American Romanthe of the assessment Catho
manner. manner. When unfo movement “beyond democracy to ( biocracy” movement, ourhuman decision 2011 Ecozon@ © Magisterium, namely, Magisterium, namely, that upon is good thecontingent common and has its basis in the 1 self re good. The resultantgood. systemof biocratic the members would all of permit the flourishing community. life This vision maintains good larger of the common the human but at the same time located recognises within that a creative human functioning of dignity cannot the entire help life community. but points be This to the formulation contingency of the good in common a way not always r They are concerned with relationships community. and In the this light, efforts healing to of enact more fully all vision an of ecological peace parties for today in can the be Earth aided by a mutually spirituality enhancing relationships as that expressed in allows the for notion the of foster the integral common fully integrating the notion that the common good includes more more just than others. the human notion includes thatfullygood integrating the common More g for concern the specifically, common extend understandings of “neighbour” to include all those who contribute to the otherand both human creation, well of being through through relationships with others. ecospiritual When moral reference this point insight that is includes extended the provide in an entire ethical terms basis Earth for of community, the establishment it an of a can “others” move peoplecan towardtorelevant more ecological of this article, the embrace All All are responsible for all, collectively, at the level of society (#48). individuals” or nation, not only as focus on Enlightenment’s the particular of desires the self, and even beyond the sum of the all in a ofsociety. particular desires individuals As such, the notion of the common good asserts that each person is a social b long long history within Western ethics. Tracing the development of this concept in CST, the Catholic Bishops of England and Wales define the g and common networkindividuals good human conditions of which enable social “as the whole development.’ human otherwise as a human life, fully, live ‘integral genuinely described constitutes good. themost important of CST, common the element The Common Good Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality ecological updating along these lines is an integral understanding of what arguably Vol 2, No 2
180 f f the other four
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level level should never be moved up to the - e e such a shift possible. This principle of
ISSN 2171 be authentic, governance and the sharing of xpand xpand the notion of subsidiarity to include those
certain humans could endeavour to endeavour could act certain humans as on proxies contrast to the stewardship by advocated model Pope Similarly, it isto difficult howsee Similarly, the of expressions 2 hurch hurch insist that government has a moral function: common good good and tocommon foster justice, and social economic
43).
ame time a grave evil and disturbance of right order to assign to a greater and
ever destroy ever and absorb them(Pius XI #79). higher higher association what lesser and can subordinate organizations do. For every social activity ought of its very naturen to furnish help to the members of the body social, and Just as it is gravely wrong to from take individuals what they can accomplish own by initiative and industry and give it their to the community, so also it is an and injustice at the s
Evening Thoughts
In “Economic Justice for All,” the US Catholic Bishops assert that “[t]he level justlevel because power dynamics mak - This follows, for instance, from Thomas Berry’s observation that the Earth is primary and the human is is human the and primary is Earth the that observation Berry’s Thomas from instance, for follows, This 2 derivative ( 2011 Ecozon@ © Such a biocratic system a biocratic Such stands in message. Day World his ofin Peace Benedict other “voiceless” members otherof members “voiceless” the ecosystem whose and essential critical roles are often ignored in favour of a “superior” and dominant human perspective. Earth governance, whole discursive In the terms of behalf of those members of the community ecological who lack the ability made that(see Eckersley) are discourse whenhuman affect decisions good. the forcommon direct Although Although Pope Pius’ description of subsidiarity eight decades ago did not more approachbiocratic envision today’sgiven a to governance, fuller understanding of ecological dynamics, it is arguably possible to e power must and in multidirectional be nature. dialogical As such, CST maintains that things which can be accomplished on a micro macro subsidiarity asserts that: Society Society as a whole and in all its diversity is responsible (#122). good” for To up building support the common the the government enacts laws and regulations. This does not, government however, mean that should the dictate every individuals within principle a society. and Indeed, procedure to to be carried out by teachings of the of [Catholic] the commonwealth. members all for justice basic C and securing protectingrights human the common good can be incarnated today principles withoutat the heart of the CST: subsidiarity, solidarity, presence the o protection of human rights, and the option for the poor. Subsidiarity Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality communities. Earth and Universe Vol 2, No 2
a a
181 part he he estate and totalitarian (2003), was also of (2003), also was (Draft 2005), and remains laissez laissez faire
making from other (more local) other from local) (more making - ecological context, and context, thus helps ecological 9594 - - Treaty of Nice Nice of Treaty
. . ISSN 2171 levels levels of authority in matters of substantive - (2007)
European European Constitution nction absent in both t crucially, in line with the of green maxim thinking (1993) and and the (1993) ower and decision displace
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, &
Treaty of Lisbon of Treaty
does not have or Earth’s the means toknowledge complex manage nagement in nagement order to flourish (Santmire, “Partnership with Nature”
Treaty of Maastricht of Treaty
creative solutions to problems facing the Earth community. Ecospirituality Be Be it in or itsapplications, political ecclesiastical the principle of subsidiarity is In significant contrast to a stewardship model, subsidiarity allows for the A stewardship is model problematic from an ecospiritual perspective when it is all the members of the Earth community. At the same time, subsidiarity also rd the good. common This “check” is meant to be the in manner which authority 412). 412). , from an ecospiritual perspective, it represents a deficient description of - moral and political actors. and political moral 2011 Ecozon@ © affected affected by human activity. Mos but globally locally, acting subsidiarity affirms that when the community local can deal with its problems in ways that support authority higher toits exert the p common good, then it is improper for a enshrined in in ofthe text enshrined meant to draw an important disti approaches to political relationships by employing the good as common the key moral yardstick. It follows that intervention is when required the good is common adversely check. check. This interpretation framework of of the European Union, where the principle of subsidiaritysubsidiarity has been written forms an into both intricate the part of the of policy the (now replaced) proposed allows allows for the intervention of more macro peace and justice when the local context has failed to deliver towa just outcomes oriented authority of in exercise an However, Church. to remain functions inCatholic the Roman with line the principle of subsidiarity, the power toshould onlybe that,intervene ever to foster and a contextually revised CST can combine to work for substantive peace by just supporting and solutions sustainable that ecologically expand the notion of stakeholder to include Earth Earth survived and thrived for 4.5 billion years without people; it require human therefore ma does not 381 in possibility their socio ofchallenges political seeing humanity’s relationship with the transcendent rest and of removed from creation creation; because: God 1) demonstrated that is it God also is immanent; 2) not humanity solelyecosystems, destruction hasanthropogenic and of the planet attests and 3) to this ignorance; based based on that: the understanding 1) the steward thereplaces Lord or owner of t or kingdom who Constructed in is this and manner, managing. 3) needs the estate/kingdom; estate/kingdom not present; the 2) stewardship model supports the expression of a hierarchical power and authority. steward As such knows how to manage the Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality Vol 2, No 2
ds
182 . In atican atican stantive affected affected ilability ilability of right right to live. f contemporary human human ones - Rerum Novarum where John Paul II , than -
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reliance to an reliance inclusion of other members - ISSN 2171 political political situation, exercises of social and Sollictudo Sollictudo Rei Socialis -
teaches, teaches, “[o]ne of the features salient of the modern
nst ecological justice for nst the restecological of Earth's community, as
(1963) declared (1963) that declared every "[m]an [sic] has the
ch ch humans are integrated into Earth’s ecosystems and denies the Gaudium Gaudium et Spes XIII argued that all people have a “natural right […] to enter into
Pacem in Pacem Terris CST CST has a long history of championing human rights. In In the contemporary context, efforts have been made to polarise and economic Such Such a methodology for the practice of justice gets further strengthened when encyclical encyclical He has the right to bodily integrity and to the means necessary for 2011 Ecozon@ © the proper (1891), which is often considered to be the foundational CST, document o Pope Leo associations” to promote their own benefit (#51). More recently, Pope John XXIII’s social justice social for agai humans of one if to were unrelated the achievement the other, if one or oronly could materialise the other concern was sacrificed. Such a narrow, dualistic perspective underestimates the degree to whi symbiotically. necessity achieved to for be bothgoals The Protection HumanofRights Council Council #23). While CST asserts that there can be no progress towards the complete development of the human humanity in personthe spiritecospirituality of solidarity a expan biocratic #43), VI (see Paul without the simultaneous this understanding of interdependence and development co of all of community. Earth the towards the future. justice may spaces be creating for In such ecological an notion expanded of together acting the current geo in solidarity. As world is the growing interdependence of men [sic] one on the other” V (Second when when any members of the Earth community are exploited or wontedly human greed or destroyed avarice. As for such, deep solidarity recognises that under conditions of oppression, all members of a society suffer, the including other times of crisis ecological and suffering, all members of the interdependent community ecological must be considered when promoting solutions that both heal and build cannot cannot consist in the simple accumulation of wealth and in the goods and greater ava services, if this is atgained the expense of the development of the masses” (#9). Combining this insight perspective, with we can then the conclude that the revealing common good biocratic has been adversely lens of an ecospiritual one realises that interdependence is a moral category. This peace category and for justice sub is firmly established in writes of the “perspective of interdependence universal […] [that] [t]rue development Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality Solidarity Vol 2, No 2
183 hin the is so diminished is so diminished The Great Work — human alike, enjoy alike, human -
such such protection must than -
rent rent sacredness of all creation, 9594 nd basic rights, would rejoin the - 59, 169),with in line the principles of -
economic justice for economic and,humans on the
- 68) 58 - ISSN 2171 spirituality could form a mutually enhancing i.e. a healthy Earth a healthy community i.e.
— human, can be denied these rights. can be basic denied However, human, Berry -
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, & human creation. (67 creation. human xercised The Great Work - l rights appropriate to their existence. As John Hart asserts
, than - CST perspective, these rights flow from the inherent dignity of
ghts: ghts: a right to exist, a right to habitat, and a right to access the
home home viewed as a commons; and extended that to “common non good” understandings should be anthropocentrism must be setthe aside biotic community and replaced have an by inherent anthat goodnesspeople awareness should and thatrelate value well all that to shouldother members creatures and be of share respected; with them a common Earth
ses ses how a conflict of rights can follow from such an assertion. To resolve Such a symbioticnecessarySuch it because is partnershipas notincreasingly emerges
The vigorous defence of human rights found within CST is both commendable Sacramental Commons Sacramental
longer arc arc of historylonger (Berry, notes, Cowdin As Daniel above. subsidiarity described and biocracy 2011 Ecozon@ © 5). For instance, a carrot’s right towould not existence necessarily a preclude person’s toright nourishment, nor would a person’s to right habitat necessarily the right preclude of an endangered species to its bioregion. The needs creative rights to be conflicting in tensionresolved ways that posed promote good wit by the greater seemingly at at least three basic ri resources that they require to fulfil their or contribution creature, human other to the epic of evolution. No also recogni this conflict, he notes that “all rights are and limited (Berry,relative” possible to benefit from human rights that promote if human flourishing the context in mustwhich those rights e be as either to imperil or human existence serve as an obstacle to human flourishing. For these reasons, Berry thatargues creatures, all human and other artificial decoupling of, on decoupling artificial the one hand, socio forms. life justice In for all this other rather as each light, than other,viewing ecological competitors, CST and a biocentric eco partnership. Hart argues that an ecospiritual recognition of the inhe humans, would including tend to foster a greater respect for all who reside within that sacred domain (77). An ecospirituality that expands, but does not diminish, the notions CST of common good, subsidiarity, solidarity a the person graced by God, and are not Similarly, conferred Christian by ecospirituality others (John points XXIII to #s38, how 47). creation enjoy fundamenta other participants in God’s good in person he is entitled protectionto theof legal his [sic] and rights, strictlyand unbiased, just” effective, (#27). be and instructive. It is important to note secular jurists, that, from in a contrast with the position of many Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality development of life [...]” (#11). Furthermore, the asserts encyclical that "[a]s a human Vol 2, No 2
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184 Catholic Catholic up or class The Common its quality as the the as quality its guiding moral traction guiding moral traction -
tween tween people echoes this article’s 9594 - this time, the option for the poor
and thriving people on an ill or spiritual component of the universe from the — - At a time when Canada had the fastest ISSN 2171
181) -
7 countries, the Bishops asked why all were Canadians 3 - rspective rspective on property ownership and the option preferential for the
wdin180 hat hat the universe is a communion of rather than subjects a of collection The Bishops that argued when the “tide” rising of economic
an an society were being by marginalised their poverty: women,
n open letter to Members of Parliament entitled: “
at is typical of other areas in the Catholic moral tradition. […] [That] problem is communitarian pe poor as it connects to ecojustice are environmentalism, two applied principles effectively by Catholic both in isnot total.its(Co scholarly and institutional forms. So the normative gap Catholic environmental ethics at present lacks the kind of action th partially remedied by teaching the application to of environmental preexisting issues. norms from The Catholic universal social destiny of goods, with its referent referent mode of being.” It follows that: “Since all living beings, including humans, emerge - The emphasis above on the interconnection be When When championing the cause of people on the margins of society, the CST In 2001, Affairs the Commission Social of the of Conference Catholic Canadian Thomas Berry sees this situation of interconnectedness in the universe as arising from arising as in universe the interconnectedness of situation this sees Thomas Berry
out out of this single community there must have been a bio beginning. Indeed we must say (Berry, “Ethics Ecology”). and objects” t 2011 Ecozon@ © diminished; diminished; it is not possible impoverished planet. a key Again, focus of CST to have healthy 3 self “only integrally related to each other. to related each integrally discussion earlier of the interconnectivity of humanity with the rest of the ecosystem. People simply cannot flourish if the environment in which they dwell is significantly against against another. Rather, it states that the deprivation wounds and the whole community. powerlessness The extent of is a of their measure of how suffering far we the poor are from being a true community of persons” (United Bishops, States Conference “Economic of Justice” #88). This declaration emphasises comprised that of a society mere collection is of not individuals but is rather a community of subjects four groups in Canadi (#8). children peoples, and newcomers, indigenous option for the poor becomes “not an adversarial slogan that pits one gro growing economy growing of all the G not in this sharing wealth. growth did not lift “the boats” of all people equally, the resultant in increase economic was exclusion a major threat to the good common (#3). In particular, they noted that The Option thefor Poor Bishops released a Good or A Exclusion: Choice for Canadians.” With Cowdin’s prompting, we of “the understanding option come for the poor.” to appreciate a wider and more ecological Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality Vol 2, No 2
185 ve ve to biocratic the most vulnerable ly, addressing these ir ability to effectively
s the causes underlying significantly determined significantly
9594 e e only, and good was the common causes. As Rosemary Radford - in the choices of society is denied. ("Peace the destiny of the world. Violence and and Violence world. the of destiny the situated to addres -
ISSN 2171
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, &
making making power in the lives of people who were most - adequate adequate resources to flourish within human society. In his being of being broader societies. Quite simply, the potential of those human, human, a since community’s viability is - -
25, #41; Paul VI #15). VI 25, Paul #41; - of person. There remains precious little time for the pursuit of than -
deprived of the right to shape their own avoidedlives. Futurewhen violencethe and basicinjustice right cannot andbe to Youth" participate #9) It It is human every for essential being to have a participating, of being sense a of of part the decisions and endeavoursinjustice that have often shape in the past found their root causes in people’s sense of being An An application of CST informed by ecospirituality and attenti
The CST concept of the option for the poor has traditionally addressed the contribute to the well 2011 Ecozon@ © wider common good thatgood common wider John Hart identifies incarnated, to become in poverty and those living within both and societies human the rest ofmust creation be respected and valued in their own right. serious repercussions Disenfranchisement from for those and communities lessens who theare hasexcluded those human activities that speak to the deeper purposes #s24 Council of Vatican human (Second existence principles seeks to that, more forin order recognises CST this a transformed Such closely exclusion. social and economic address the etiological underpinnings of political, People are denied People the are denied right to properly and fully participate in society when they must expend most of their energy on mere survival, in a for struggle food, water, shelter, and potable security absence absence of true decision and marginalised denied Pope asserted: John II Paul message, DayWorld 1985 of Peace ecospirituality and biocratic principles is well oppressionof global and exploitation. It can emphasise the importance fundamental of interconnection and interconnectivity for the formation of healthy communities, both human and other byempowerment and of the thosehealth at themargins. of vulnerable peoples are exploitation often and the domination of same Earth attitudes common factors etiological (Ruether would and benefit 97). both humans According marginalised values and marginalised that of the restmembers of Earth’s community. Asby of informed CST expression such, an permit the principle. Just as solidarity was not tolimited peopl not intended for “thealone, humans poor” are not solely to as humans be living defined in poverty. Such a does reframing actually not lessen a concern rather, for human it poverty; might offer a better Ruether understanding has noted, the attitudes of and thatvalues its permit the exploitation and domination Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality can be reframed within a larger context in order to deepen an understanding of that Vol 2, No 2
he he
186 telos #3). An ”
The The preferential
9594 -
ISSN 2171 . (#7; added emphasis) added (#7; .
engaged ecospirituality engaged by local Bishops’ conferences ms ms are not entirely interchangeable and, in fact, prefer the more - requires far requires more than the of policy conservatives clichés
l l awareness and the ecospiritual application of CST
logical degradation, as well as the need for an integral vision of vision as as well integral the for an need degradation, logical As the present Pope seems to be concerned with an extreme 4
on for the poor can be extended to include a preferential option for the earth,
ourishing of life for all beings and for future generations. The call for a “new opti poorer humanby abuse made Through his Incarnation, Jesus Christ not only entered and embraced our humanity; humanity; our embraced and entered only not Christ Jesus Incarnation, his Through also entered and all embraced of God’s creation. Thus all creatures, great and small, are consecrated in the life, death and resurrection of Christ. This social is why […] thought, in Catholic the fl common good should solidarity” should be take into consideration conceived not only as but the also economic the environmental needs of protection all sustenance people in order and to provide for all. […] United United States Conference of Catholic Bishops, “Responsibility above describe an integral ecospiritual teaching and practice, drawing support and drawing practice, ecospiritual teaching integral an describe above oth the promulgators of CST and ecojustice advocates. Further, it is a Benedict XVI charges biocentrism and ecocentrism with and ecocentrism faultsbiocentrism of charges which XVI theyBenedict are Expressions Expressions of a socially
A A growing ecologica ce, Protect Creation,” this article will further strengthen that Protectwill foundation. ce, this article Creation,” For simplicity, the term “biocentrism” is here used to to both refer biocentrism and ecocentrism. The
4 authors fully acknowledge that the ter 2011 Ecozon@ © Pea not necessarily guilty. anthropocentric framings of anthropocentric the problem presentedframings by in John XVI Paul II and Benedict their respective World Day of Peace messages. The local bishops and ecotheologians mentioned from within the Roman Catholic tradition itself. By responding directly to Benedict’s Want to“IfYou Cultivate 2010 message, his in positionecocentrism and on biocentrism A DirectA Response toPosition BenedictXVI’s embrace key tenets of biocentric and ecocentric worldviews despite the more
letter of the Social Affairs Committee of the Canadian Conference of Catholic Bishops: Catholic of Conference of Committee the Canadian Affairs letter ofSocial the those terms) such alike. a Creating system amounts, at and once, to a mutual challenge goal for b that each constituency can reach more readily with ecospirituality application in relevant the represents integral of socially a highly, goal mutual a Such support of the other. this world. The ethical consequence of this connection is made explicit in the 2003 and liberals” ( and liberals” ecospiritual of reframing CST urges people to see the present need for a responds system with love to eco that of and for poor the rich (in multiple the meanings effects healing justice and which peace in in proportion to exclusion. their presented above necessitate renewed approaches to and peace justice, ones that “move of beyond the of and pastthethemoment excuses the slogans [...] and [understand] that the community forsearch real Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality to contribution a make creative to who are is marginalised good thediminished common Vol 2, No 2
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living systems. essed equally to - n journalist Peter a practice that is – human human living organisms, -
than -
This language reveals the reveals This language
, but it does mean that humans a a correct understanding of the 9594 -
a tradition with which Benedict is 5 113). This observation about the per se centred. In other contexts, it remains worth
- Light of the World: The Pope, the Church, and the and the Church, the ofLight Pope, The World: the ISSN 2171 t of creation, or vice versa, appear rather long series of interviews with Germa - ve. ve. In section 13 of that message, previously t revolved around it, with humanity atresiding volutionary volutionary processes as well as dependent on ill ill person does not threaten the existence of the human person” (#13).
than humans” healthy planet with some or even all humans on it The Great Work
columnist John L. Allen, Jr. noted Benedict’s affinity for the the for affinity Benedict’s noted Jr. Allen, L. John columnist omas Aquinas” (Allen). (Allen). Aquinas” omas pands that valuation toboth valuation pands that livinginclude and non
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, &
ated within the larger Catholic traditionitself. Catholic ated withinlarger the
, a book the collecting week
rism, it can be shown that biocentrism, properly understood, is not ar ar given his interest in the work of Bonaventure (see Allen), to fashion a National Catholic Reporter In his 2010 World Day of Peace message, Benedict uses the dualistic language of of uses In Benedict his the2010 language DayWorld dualistic message, of Peace In an article In that an article explored Benedict’s comments in
Seewald, Seewald, works prominent of certain Doctors of the Church. Allen Benedict’s recalled quip: Augustine, “I with with Bonaventure, Th am friends with 2011 Ecozon@ © relational undertones invoked by terms the may term legitimately ecocentrism. and reasonably However, be both for conflated, positions, since the Benedict’s purposes which complaint he of considers this to is noting article, addr that be biocentrism recognises the unduly these value inherent and nature rights of other ex etymologically, while ecocentrism 5 Signs of the Times outmoded since they belie the interrelatedness of the diverse elements world. of Further, the natural they recall a theological anthropology stationed that at the centre saw of a universe tha the Earth statically mean thatmean Earth is “more important cannot exist without Earth, while Earth could surely exist working without within humans. a Indeed, deep green ecospiritual humans worldview, are hierarchical more speculations important that than the res planet, while an ill planet does threaten the though it is existence simply of not humans. possible to have healthy people As on a diseased planet, it noted proves, above, however, quite possible to have a suffering from illnesses (Berry, nature derivative of consistentlife, human with a more perspective,biocentric does not ignores ignores that humans are derived from e the health and integrity of the planet. A more comprehensive worldview realises that when it comes to human health, Earth’s health is primary and human health derivative since, everything else equal, being an cited cited in the introduction to this not will end by relationship and the environment betweenman absolutizing nature or by paper, he writes: “ it more importantconsidering than the absence of an ecospiritual worldview cognizant of humans with the the rest of absolute creation. The interdependence Pope's thusmessage of reflects a perspective that comfortably comfortably situ humans and nature as if humans were not part of the natural world problematic from a biocentric perspecti necessarily necessarily tainted with the flaws that Benedict ascribes to the position. Furthermore, one can draw on the Franciscan spiritual tradition, quite famili biocentric ecospirituality. Consequently, it Franciscan proves theology and doubly spirituality appropriate to to describe a employ form of biocentrism that can be Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality form of biocent Vol 2, No 2
-
95). 188 - called “superior called role - 87, 132). of Each these
9594 - supposedly vision egalitarian of the er aptitude. Accordingly, section 13 of ence ence (even if, admittedly, anthropogenic ay. It follows that later players in the ISSN 2171 ed ed without the uniquely human contribution thesis the and to oxygenate orplanet, without iew iew does question the so ore ore important than humans, or humans more The Dream ofEarth the in the evolutionary story is dependent on and
nachronistic nachronistic and morally constrictive cosmological
reflective consciousness reflective would be disastrous for a and gazelle -
, “[a] biocentric view rejects hierarchy and hierarchy , rejects that view illusion the “[a]human biocentric
” made ” into made an absolute position, as as well the refusal to relativise the
viewing humanity as viewing superior to other creatures, in part of because a tendency In this manner In contrast, an ecospirituality which integrates evolutionary consciousness reflective consciousness (Berry, reflective - little use to a sunflower, just as urban humans suddenly infused with a gazelle’s of perspective and consciousness would undoubtedly act in ways 2011 Ecozon@ © hazardous for with nature” (Howell 234). This ecospiritual insight mitigates a human hubris that is prone to to assess those bycreatures how well they inherentlymanifest human traits. However, for human example, self of human beings unique abilities of humans and to see history. them geological as arising from relationships implicit in it is possible controlor nature to and insteadmanage favours reciprocity in relationship reflective reflective consciousness, humans show a great Benedict’s text can be modified to note that the “ ‘dignity’ of all living creatures [does not] end Instead, beings. however, human a such v up abolishing the distinctiveness” of important than prokaryotes, in a sense, general although humans could not have come into existence without the prior of existence prokaryotes, while prokaryotes were notdependent on for human emergence their exist destruction of the planet now imperils the continuance comes to of photosynthesis, their existence). prokaryotes whereas When when are itmore skilled; comes to it self Similarly, the Similarly, planet would be impoverish of self roles in the Earth community and in the epic of evolution is important. This geological reality does not make prokaryotes m cosmological story, cosmological humans, are including from derived and beholden to earlier players in that narrative for their existence. For humans example, would not exist without the work of prokaryotes to develop photosyn the work of eukaryotes to develop genetic transfer a through form of reproduction that genetic material exchanged between the mating partners (Swimme and Berry 84 understands that each new chapter formed by that which preceded it, just as what happens today informs can how the unfold story tomorrow. Thus, each unfolding epic player of evolution in in a the significant w creation story contributes to the Benedict’s Benedict’s statement in section 13 of his 2010 Day may World Peace still message bear the lingering effects of such an a worldview. emphasises the interdependence of all of creation. Such an integral spirituality Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality the peak of a ordered hierarchically great chain of being. This analysis suggests that Vol 2, No 2
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189 tegral tegral 2,104, qtd. 2,104,
2:1
as as 1274), 1274), whom
- revealing." The revealing." - of butthings, it From an in ges. Breviloquium measurer , [or] "God all created at are created things all least
recognised intrinsic value in all in all intrinsic value recognised — 9594 conformed. ( - - Bonaventure (1217 6 theophanic of (Rolston things” 32). ISSN 2171 measure
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, &
century, Bonaventure extolled the created world created the century, Bonaventureextolled ” ” Mizzoni notes that the founder of the Franciscan order, ). ). ownBonaventure’s work grounds “offersfor the sacredness e was made a saint only eight his years after death and Doctor of the Church th
famous famous as patron saint of ecology tion, there since is apart no created being from principle the creating —
ort for this ecological updating can be found in the work of the
vels of expression: as a trace, an image, and a likeness. The aspect of trace is found found inan is as image, a and a trace, expression: likeness. vels trace of of The aspect in Mizzoni 122) a book reflecting, representing, and describing its le Maker, the Trinity, at three different every creature; the aspect aspect of of likeness, image,only in those in who are God the intellectual creatures or rational spirits; the
consciousness, then human dominance over the rest of nature might, in a century. He is known as the “Seraphic Doctor” due to his deep expression of love for God (see (see God for love of expression deep his to due Doctor” “Seraphic the as known is He century. th Writing in the in 13 Writing Franciscan Franciscan spirituality can provide a particularly useful resource to aid a “Man senses) the [sic]onlymay advanced be some (in flying abilities of an eagle or ofof the skills an flying an abilities diving Asorca. eagle Holmes Rolston III has In the Roman Catholic tradition, “Doctor the of Church” is a to title a accorded group select Saints of
pronouncements, Bonaventur in the 14 Robinson). 2011 Ecozon@ © vestiges of vestiges is the divine to say that the cosmos is 6 who have contributed in a significant and enduring way to Catholic intellectual tradition. By papal Mizzoni, out drawing this point, comments that to assert “ Bonaventure’s Bonaventure’s posi who is God” (12). “Francis of Assisi living things and believed that humans ought to respect those values; position”biocentric thus, (122 he held a to(Mizzoni everythingin world” created value the intrinsic assigning and for of creation 122). Delio adds that “the doctrine of relations between God and creation is key to Significant Significant supp Franciscan theologian and Doctor of the Church, Benedict has called his friend in theology (see Allen and footnote 5). In “Franciscan a describing biocentrism, Alternative An Ecospirituality Franciscan Biocentrism for BenedictXVI: conversion of the Vatican to a more biocentric and substantively peaceful position. does does not follow that is man the only ecospiritual perspective, has proved anthropocentric such preventing a barrier arrogance that both withof and neighbour peace God, John creation ofgoal Paul the the realisation purportedly are XVI to Benedict fosterIIand withseeking messa their reflective sense, be justified. Yet, this would be a waylimited to assess or appreciate the parts other the against speciesof human if miserably measured creation. Similarly, would fail the noted: Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality and others.themselves of Ifsuperiority measure the sole over other were self creatures Vol 2, No 2
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190 human - is at the
7 — a moral transformation” bears a reflection of God’s — Since Goodness is the cause of of is the Goodness Since cause
mimêsis) mimêsis)
9594 - : “A significant development of the biblical vine goodness goodness is vine found in aspectsall of things image God in waysome image things and 'likeness' ( 'likeness' and The The identity of being as goodness is based on
ISSN 2171 ogical ogical systems are as seen rather dynamic processes In this Franciscan ecospiritual formulation, the intrinsic goodness of created reality, shifting the nd, nd, therefore, in relationship right with God’s , specifically concerning , the specifically concerning role and of image nternational Theological Commission. Theological nternational od. (3) self self that bestows identity on that which exists, not the methexis)
stars, quarks, stars, quarks, sand, sun, etc. wisdom, and Goodness. (2) wisdom, and Goodness.
— and therefore must be supported by structures that ensure ensure that structures by supported be must therefore and p model. Furthermore, such an understanding echoes p echoes model. Furthermore, an such understanding – arism holds several important values with regard to creation: 17) - that all created thatcreated all imago Dei
—
Everything that exists
relationship. Bonaventure’s doctrine relationship, being since created is of not being exemplarism as object but being as subject. hence […] What supports Bonaventure brings to an light is ontology of focus from objectsrelational. of Therelationships question, related?” It therefore, to is is relationship relational not,form it “what objects, of that is complements since it?” which new but goodness findings is rather, the in appearance of new by inlife “How scienceand ecol nature today, relationship. is according is itthan to statistical which entities. The emergence organically …[R]elationships supports idea ecological are no that longer justice and vertical (16peace. relationships but horizontal impart identity Bonaventure’s Bonaventure’s exempl (1) Goodness and overflowing thus is All sacramental. things created visibly express, in some way, God’s power, all that exists, the creation goodness is intrinsically of created reality related, has creationincluding a by commonhuman persons nature cause; who hence, of are related all the to of non go text describes an unfolding of ecospirituality an unfolding text describes that understands the importance of
In line with the discussion of the core principles of CST in earlier this article, ternational Theological Commission #15). In this document, writes (then Benedict Cardinal Ratzinger)
account was the distinction 'image' denotes an between ontological ( participation image and likeness,(In introduced by St. Irenaeus, according to which 2011 Ecozon@ © substantively peaceful and integrated relationships. nature the great challenges chain of vertical model Further,or of being hierarchical, relationship its more “horizontal” 7 Delio’s theintegrity of creation: Benedict’s Benedict’s own discussion of likeness of God, found in the document was thewhen Benedict president of “Communion the I and Stewardship,” published Delio applies Bonaventure’s framework to ecospiritual problems of peace, justice, and who who are in relationship right with God, a creation, provide an model of mimetic adequate the Divine. perhapsWhile not wholly satisfying to deep green practitioners of ecospirituality, this understanding is certainly an on improvement the stewardshi heart heart of a Franciscan ecotheology” (122). Bonaventure and Mizzoni alert their readers humanity’s role in creation. to A “trace” of the a di biocentric way of of God’s is the attributedsimultaneously while creation, divine understanding the “image” to creatures who have intellect and rational such thinking as humans. However, only those humans Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality theophanic nature of creation Vol 2, No 2
191 key 149) 149) - , 147 , (see (see Franciscan sm sm […] open the The Great Work ts. […] Especially in the realm
live with us on this planet, inspire inspire planet, this on us with live 9594 - ). The Franciscan Action Network such unfolding to be at the heart of ISSN 2171 paganism which would see the source of man’s man’s would the see source of which paganism - Inter Inter Sanctos
of the Vatican’s work for peace, justice and the
Paul Paul II,
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, &
anciscans seek anciscans to foster a spiritual energy for Christian life ng ng in poverty as well as the rest of creation (see Sisters of growing growing number of Roman Catholic institutions that have - ow ow it from (see McFarland Taylor). For instance, the Sisters of
tion toward substantive and sustainable peace
Networks’ campaign for Lent 2011, “Creation Crucified,” which
.
benefit benefit only if the larger context of its existence of benefi living beings […] there The greatest of is human discoveries in an the future absolute will be intimacy the discovery with of interdependence. human all those other modes our of art being and that reveal Nonuminousliterature, that world all whence living things come into being, beingand withnourishes which we exchange theitself. very substance of life. ( nothing nothing is itself without everything else. Nothing exists in isolation. Any being can In his World Day of Peace of message 2010, Pope Benedict raises the concern There is an ever
way to witha new pantheismneo tinged 2011 Ecozon@ © An Alternative An Pantheismto that “notions of inspiredthe environment by and biocentri ecocentrism working working toward peace, justice, and the health of the principles natural of CST that world, and inform sustain an ecospirituality by which, in turn, and informs invoking sustains concrete ac Action Network) declaration declaration of Saint Francis of concerns (see Assisi John ecological as the patron saint cites the of of examples Jesus, and those Francis and Clare of Assisi who in their “C4C: promoteFranciscan Care of Creation” ecospiritual servant leadership adult formation programme. As part of this the Fr programming, based based its organising theme on the confluence of Earth Day and particular Good year. Friday in That that campaign action encouraged and a spirituality for caring both directed people toward livi Saint Francis). Such an expression of integral spirituality builds on the Vatican’s integrated ecological ethic to inform their spirituality ecological asintegrated as well and the social ecojustice activism justice that foll Saint Francis provide a link to Benedict’s 2010 World Day of Peace on message their “Peace, Justice and the links Integrity also to of Thewebpage. Creation” thepage same Franciscan Action deeply embraced the perspective of ecospirituality and a in biocentrism, Franciscan an attempt to further the emergence integrity of these champions sisters,”Among creation. have the been “green who use an Deep relational connectivity can be seen through spirituality. integral notes, echoing Bonaventure, Bonaventure, notes, echoing Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality that Benedict is using to champion the superior role of humans. As Thomas Berry Vol 2, No 2
an an
lly 192 as as a — hum - God. Nor is l, l, with the result not Earth Earth relationships eism. eism. Panentheism - ns careful enough to noteenough ns careful ). ). However, this potential
and finite Being as as such and Being finite
— 9594 - God, everything is in ISSN 2171 Paul Santmire writesSantmire Paul about the ambiguity that , constructed notions of gender to racism and -
spiritual communion of subjects is obscured when - (1985) e reality atreality its deepest is (or [...] levels highest) a dynamic
However, according to Benedict’s present reading of the
113). 113). - xist xist other, more substantively peaceful options here. For instance,
which in turn detractwhich from the prospects ever ofreality a of sustainable peace from exclusionary socially The Travail of Natur tualization (finite Being) tualization of (finite the Being) infinite and dynamic thatlife marks the divine XVI fears that fears XVI conflates biocentrism and the the Divine natura
thin a hierarchical created order. From a contextual perspective, is contextual a order. From such thinking created hierarchical a thin — — In
Yet, Yet, there e the Christian tradition when has embodied trying to discern the or sacredness profanity 2011 Ecozon@ © approaches to theological anthropology approachesthat toultimately nurturetheological oppression and division. Conclusion: The Contextual theNeed Ambiguity End to as as an appropriate starting point for Catholic exclusionary ethics social would challenge structures, hierarchical and/or marginalising including those that uphold “the superior role of human beings” or the of exclusion women from formal governance roles. justice Byhealth, and social emphasising the a peace, links contextua between ecological revised CST (and indeed, future magisterial teaching) can overcome segmentary creation" creation" onto ethically disconnecting inequity agendas which precipitate all classism manners of truly incarnated. becoming In Earth contrast,an community egalitarian acknowledging "grammar of "grammar moral creation," duty exercising properly rests on discerning humanity’s wi place as emerging increasingly problematic, not only in terms of human (where it lends itself too readily to anthropocentrism), but also in terms of inter interactions. Indeed, remarkably nimble efforts graft this hierarchical "grammar of Kevin Keane Kevin notesKeane that “given diffusion of Bonaventure sees creation the Good/Being, ac limited order” (Keane 112 intimate link between link intimate the Trinity (Mizzoni and creation” 123 to view the universe as Benedict a connects bio “the grammar of creation” to passedhierarchy a down as to their humans “patrimony.” vision of an avowedly “natural” God God limited to the phenomenal world. Christian draws ecotheologians The on biocentric panentheism ecospirituality rather than favoured panth by “allows for the fact that God is present in the created world, while not God limiting to the created world. Each creature in the cosmos has intrinsic value because there is an Benedict that the oftranscendent Goddimension is lost and the natural world takes on attributes that rightly reside with the Divine only. However, while a pantheist assertmight that God is everywhere and everything is God, a panentheist remai that while God is everywhere and everything is Author: Hrynkow, Christopher & O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; & O’Hara, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality salvation in nature alone, understood in purely naturalistic terms” (Benedict #13). Vol 2, No 2
gral gral 193
nslating nslating t” t” 127).
existence of withhumans existence -
9594 - Gabriela Inés for Agüero Gabriela tra tation and dialogue with experts in
that the teaching offices of the Catholic ology, and could provide new insight into ISSN 2171 horitative voices from withinhoritative the voices tradition,can
& O’Hara, Patrick; Title: The Vatican and Ecospirituality: Ecospirituality: and Vatican The Title: Patrick; O’Hara, & system collapse, a more integrated response is required. A - : The authors would like to thank Dr. Franca Anik Bellarsi and : and authorsTheto wouldlike thank Anik Dr.Bellarsi Franca h community. The stark realities of the interconnected social
tion. To prevent a humanitypath along from that lead proceeding might f human endeavour. Similarly, a revised CST, contextually bymarked f a Similarly, endeavour. deeperhuman A spiritualityrevised CST, renewed through the of integration and an ecological Given Given the and diverse knowledge complex competences required to address the their abstract.their Theauthors errors. take responsibility for any remaining 2011 Ecozon@ © Expression of Gratitude the three anonymous reviewers this strengthening article. They from are grateful toalso Ecozon@ for advice that aided greatly in community community under conditions genuine of substantive peace and justice. Such an inte proving to in is be increasingly so an manyessential choice human endeavours, greening because as Berry puts it in a nutshell, “[t]here is (“Christianity’sno earth the if project fails” succeed in Earth Projec way the Role that the human project can understanding of established doctrine. doctrine. established of understanding biocratic perspective, can assist the papal effectively magisterial office contribution on to the the creative path functioning and flourishing of of the entire a Earth more ecologically appropriateecologically anthrop theological persistent issues related to anthropocentrism, structures, hierarchical and the need for equity.gender As demonstrated above, a deeper appreciation of the epic of evolution with aut combined when and biocentrism, calm fears associated with emerging Catholic ecospiritualities and provide a richer various various perspectives. Even documents have though shownrecent magisterial a nascent appreciation of ecological issues, more ecospirituality and ecotheology would consul undoubtedly support in this further advancement area. critical Doing so would assistarguably the effortsVatican’s to articulate a more and ecological and ecological practices responsible for increasing the and the suffering rest ofhumans of creation. and flourishing diminishing the issues of today, it is reasonable to Church assume would need to consult and with dialogue experts in many fields and holding biocentric biocentric ecospirituality can contribute to this essential redirection of the summative effects o appreciation of the epic of evolution and sensitive, effectively more identifycan offering a the ecologically more economic, political, social, anthropology theological that is with the rest of the Eart thatcrises threatenon any this future thatplanet demand flourishing suchecological and be ambiguity resolved in favour of the co mutually enhancing the rest of crea to an anthropogenic Earth Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality of the natural world, humanity’s proper place in creation, as well as its relationship Vol 2, No 2
. . - -
194 184. 184. 010. 010. 17 -
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Lanham, Lanham, MD: . abuse http://www.earth - American American Catholic < http://en.euabc.com/ http://en.euabc.com/
17 August 2011. Message of His His of Message sex . San Francisco: Sierra . Sierra San Francisco: > - Edited.pdf -
69. 1 (2008): 164 > Christianity Christianity and Ecology
Web.
condoms - 9594 -
ect Creation: ect Creation: talks 17 August 2011. 1996. 1996. - 17 17 August 2011. <
. New York: Bell Tower, 1999. Print. Bell York: . New . ISSN 2171 Web. 22. 22. Print. Theological Theological Studies - peace_en.html> -
today/pope day - -
> . 21 November 2010. Web. 17 August 2011. . Trans. J. De Vinck. 1257. Paterson, NJ: St. Anthony world -
http://www.franciscanaction.org/c4c
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International “ Theological Author: Hrynkow, Christopher Hrynkow, Author: Tensions, Promises and Possibilities Fosteringfor and Emerging Green Catholic Spirituality Howell, Nancy R. "Ecofeminism Vol 2, No 2 17 17 196 17 17 - 412. – Web. Web. - Christianity Christianity rk/treaties_ lex.europa.eu/ lex.europa.eu/ Ethics Ethics and the - Catholic Catholic Social . New York: 17 August 2011. Home.” Home.” 112. 112. Print. - http://www2.nd.edu/ s s in the Natural World. http://eur Web. 32. 4 (2003): 381 > . Eds. D. T. Hessel and R. 17 August 2011. > 9594 - > Web. > The Universe Story > ISSN 2171 . 7 December 1965. . Eds. D. J. O’Brien and T. A. Shannon. 17 August 2011. < 262. 262. Print. - anno_en.html - On On the Development of Peoples.” 134. 134. Print. spes_en.html - - Being of Earth Humansand Earth of Being Christian Christian Scholar's Review - et - 1993. . : On Reconstruction of the Social Order.” 15 Order.” May On : Reconstruction1931. ofSocial the nneapolis: Fortress Press, 1985. 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