The Amazon Synod: Putting Laudato Si’ Into Action

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The Amazon Synod: Putting Laudato Si’ Into Action InterfaceTheology 6/2 2020 The Amazon Synod: Putting Laudato si’ into action Bruce Duncan CSsR With horrific fires raging through large sections of the Amazon for- ests, the Amazon Synod in 2019 attracted worldwide attention as local peoples pleaded for help to save their rainforests, an area covering 5.3 million square kilometres across nine countries1 and comprising more than a third of the planet’s primary forests. The media relayed images of massive fires destroying 9,060 square kilometres of rainfor- est, with accounts of the displacement and killing of indigenous and other peoples by outside forces. Until the debates during the 2007 decennial meeting of the Epis- copal Conferences of Latin America (CELAM) in Aparecida, Brazil, Cardinal Jorge Bergoglio (now Pope Francis) had not grasped the seriousness of the ecological issues, according to Austen Ivereigh in The Wounded Shepherd: Pope Francis and his Struggle to convert the Catholic Church. Before the opening of the general conference, Pope Benedict in an address to Brazilian youth ‘spoke of the devastation of Amazonia and its native peoples. Then at the shrine, he gave a speech that was applauded close to twenty times in which he said the option for the poor was implicit in a faith in a God who became poor for us.’2 Despite a small minority of bishops being appalled by Benedict’s affirmation, it ‘healed a long-standing wound left by the John Paul II years, when potentate cardinals in Rome had dismissed the option for the poor as warmed-over Marxism.’ 1. Brazil with 60% of the Amazon forest, Peru with 13%, Colombia with 10%, with minor amounts in Venezuela, Ecuador, Bolivia, Guyana, Suriname and French Guiana. 2. Austen Ivereigh, The Wounded Shepherd: Pope Francis and his Struggle to Convert the Catholic Church (New York: Henry Holt & Co), 199–200. 47 48 Interface Theology Now, in the general conference, the two priorities—ecology and the poor—began to converge. The Amazonian bishops’ searing testimonies dovetailed with the scientific data, and a clear picture began to take shape that the Church couldn’t ignore: the planet’s pain was borne by the land and the landless, while far-off foreigners reaped the rewards. Until Aparecida, [Bergoglio’s] grasp of the environment issue, in his own account, had been limited, but when he heard the Brazilian bishops speak of the deforestation of Amazonia, he quickly got it. The Argentine and the Peruvian Jesuits . worked together in Aparecida to draft the relevant paragraphs of the document, casting the natural world as a precious gift of God needing protection from ‘economic and technological powers.’ . there could be no lasting response to the crisis of the environment without restoring a sense of the sacred.3 Bergoglio had long been committed to the poor in their struggles, but now integrated the environmental issues with the social. He was principal coordinator of the writing group which drew together the final Aparecida Document,4 which explicitly spelt out the ‘see, judge, act’ methodology underlying this and earlier CELAM documents. It was a crucial method of learning how to review critically one’s life and work situation, reflect on these in the light of some Scripture passages, and with the support of others become empowered to take action to change and improve conditions. Taking many different forms, the method promoted by Canon Joseph Cardijn in the Young Christian Workers movements developed one’s consciousness and a deeper sense of responsibility for others and society in general. On the world stage, Pope Francis has been one of the strongest voices calling for urgent action to avert ‘disastrous’ climate change, most notably in his 2015 encyclical, Laudato si’, named with the open- ing words of the famous Canticle of the Sun by St Francis of Assisi, ‘Praise to you Lord’. This encyclical can be seen as the Pope’s signature document; he constantly reiterates its messages at every opportunity, in his speeches, meetings with government and business representa- tives, international organisations and religious and church groups. 3. Ibid., 200. 4. Bruce Duncan, ‘Pope Francis’s Call for Social Justice in the Global Economy’, in Australasian Catholic Record, 91/2 (April 2014): 178–193. Bruce Duncan CSsR 49 The Amazon Synod in effect interpreted Laudato si’ for Amazonia and other parts of Latin America. Pope Francis on 15 October 2017 announced the special Synod for Amazonia, taking as its theme ‘New Paths for the Church and for an Integral Ecology’. He discussed holding such a synod with the bishops of Peru when meeting them in Rome in May 2017 and personally inaugurated part of the process when visiting the Peruvian Amazon on 19 January 2019. Pope Francis issued Laudato si’ with expert collaboration and advice from 200 or so people, and the Synod involved widespread consultation with Catholic and other groups through Amazonia. Its population of 33.4 million includes three million Indigenous people representing 390 different peoples. This was the first Synod involving a specific region, and -dem onstrated what Pope Francis was hoping for with his promotion of ‘synodality’. This is a process of carefully listening to the voices of the faithful with everyone seeking universal wellbeing, especially for the poor or excluded. Francis talks about hearing the instinct of faith, the ‘sensus fidei’ of the whole Church, and inviting all to be part of this process. It involves prayerful reflection on experience in the light of the Gospel and Church teaching to ‘discern’ what the Holy Spirit may be calling Catholics and others to do. The Preparatory Document The Preparatory Document5 of 10,400 words with a questionnaire attached was prepared by theologians and other experts, especially from the Pan-Amazonian Church Network (REPAM)6 which man- aged extensive surveys of Amazon communities. The document was formally presented by the Vatican on 17 June 2018. 5. Amazonia: New Paths for the Church and for an Integral Ecology: Preparatory Document of the Synod of Bishops for the Special Assembly for the Pan-Amazon Region, (6 August 2018), https://press.vatican.va/content/salastampa/en/ bollettino/pubblico/2018/06/08/180608a.html. Accessed 30 August 2019. 6. REPAM was established in 2014 at the request of Pope Francis to foster collaboration with the indigenous peoples of the Amazon and to mobilise Church resources in support of their struggle to defend their lands, their lives and their cultures against invasive commercial and political forces. REPAM is supported by Caritas Internationalis and CELAM, the Episcopal Conferences of Latin America. See https://www.caritas.org/what-we-do/development/repam/. Accessed 17 June 2020. 50 Interface Theology The Preamble warned that the impending crisis in the Amazon transcended the ‘ecclesial-Amazonian sphere’ and concerned ‘the universal Church as well as the future of the entire planet’. The docu- ment outlined its methodology of ‘see, judge (discern) and act’, fol- lowed by questions for dialogue and ‘a progressive approach to the regional reality’. It included a focus on a development model ‘obsessed only with material goods and the idols of money and power’. ‘New ideological colonialisms hidden under the myth of progress’ were destroying cultures and the environment (#6). This initial document reflected strongly the views of Pope Francis from Laudato si’ and also from his address to 4000 Indigenous people at Puerto Maldonado in Peru on 19 January 2018.7 The document also acknowledged its debt to the decennial meetings of CELAM following the one in Medellin in 1968 and especially at Aparecida in 2007. Its key themes were the option for the poor and liberation, along with participation, insertion and inculturation (#7, 14). Quoting from Pope Francis’s Evangelii Gaudium of 2013, the Pre- paratory Document affirmed that evangelisation has a ‘clear social content’. ‘In fact, “from the heart of the Gospel we see the profound connection between evangelization and human advancement” (EG 177–78)’. ‘Accordingly, the task of evangelization invites us to strive against social inequalities and the lack of solidarity through the pro- motion of charity, justice, compassion, and care amongst ourselves and with animals, plants, and all creation.’ (#8). After outlining many of the problems facing the Amazon, it called for a ‘global perspective . in order to share responsibility for a common, global project.’ It quoted Francis as asserting that ‘Everything is connected’, and the world needed a global dialogue to develop a consensus about reach- ing ‘integral and sustainable development’. (#13). The Working Document Some 87,000 people were involved with the process of consultation that followed, in parishes, dioceses and small communities in the 7. Pope Francis, ‘Meeting with Indigenous People of Amazonia’, 19 January 2018, https://w2.vatican.va/content/francesco/en/speeches/2018/january/documents/ papa-francesco_20180119_peru-puertomaldonado-popoliamazzonia.html. Accessed 25 January 2018. Bruce Duncan CSsR 51 seven episcopal conferences involved. Some from other religious tra- ditions also participated. The results were incorporated by the Gen- eral Secretariat of the Synod of Bishops and specialists into a text of over 21,000 words, twice as long as the preparatory document. It became the ‘Working Document’8 for the Bishops, along with some indigenous representatives and others who took part in the October Synod in Rome. The Working Document attempted to capture the ideas and voices of the thousands involved in consultations, endeavouring to listen to what the Holy Spirit was saying in these unique circumstances. Fol- lowing the proposal from REPAM, ‘the document is structured on the basis of three conversions to which Pope Francis invites us: the pas- toral’ as in ‘Evangelii Gaudium (see-listen); the ecological conversion which the Encyclical Laudato si’ urges, setting the course (judge-act); and the conversion to church synodality .
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