Br. Steve Herro, O. Praem.Norbertine Center for SpiritualityJune 10, 2015

Why the name change? Not about polar bears Not a scientific treatise on climatology Is founded on premises that all creation is sacred and that the marginalized bear the greatest brunt on degradation of our environment

Catholic Church, and John Paul. The Ecological Crisis: a Common Responsibility: Message of His Holiness Pope John Paul II for the Celebration of the World Day of Peace 1 January 1990. Washington, D.C.: USCC, 1989.

United States Catholic Conference. Renewing the Earth: An Invitation to Reflection and Action on Environment in Light of Catholic Social Teaching : a Pastoral Statement of the United States Catholic Conference, November 14, 1991. Washington, D.C.: Office for Pub. and Promotion Services, United States Catholic Conference, 1992.

Catholic Church. Global Climate Change: A Plea for Dialogue, Prudence and the Common Good. Washington, D.C.: United States Conference of Catholic Bishops, 2001.

Gore, Al, et al. An inconvenient truth. Hollywood, Calif: Paramount, 2006.

1. This is how the name came into my heart: Francis of Assisi. For me, he is the man of poverty, the man of peace, the man who loves and protects creation; these days we do not have a very good relationship with creation, do we? Audience with media representatives, March 16, 2013

2. I once heard something beautiful: the earth is not an inheritance that we receive from our parents, but a loan that our children give to us, in order that we safeguard it and make it flourish and return it to them. Pontifical Message to the Expo of Ideas, Feb. 7, 2015

3. Interest in production, availability and accessibility of foodstuffs, in climate change and in agricultural trade should certainly inspire rules and technical measures, but the first concern must be the individual person, who lacks daily nourishment, who has given up thinking about life, family and social relationships, and instead fights only for survival. Address to the Second International Conference on Nutrition, Nov. 20, 2014

4. The thirst for power and possessions knows no limits. In this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenseless before the interests of the deified market. The Joy of the Gospel, Nov. 23, 2013.

5. Respect for the environment means more than using cleaner products or recycling what we use. These are important aspects, but not enough. We need to see, with the eyes of faith, the beauty of Gods saving plan, the link between the natural environment and the dignity of the human person.As stewards of Gods creation, we are called to make the earth a beautiful garden for the human family. When we destroy our forests, ravage our soil, and pollute our seas, we betray that noble calling. Address to young people in Manila, Philippines, Jan. 18, 2015.

6. When we hear that people have meetings about how to preserve creation, we can say, No, they are the greens! No, they are not the greens! This is the Christian! This is our response to the first creation of God. And, our responsibility. A Christian who does not protect creation, who does not let it grow, is a Christian who does not care about the work of God, that work that was born from the love of God for us. And this is the first response to the first creation: protect creation, make it grow. Homily, Feb. 9, 2015.

Teresa Berger, Professor of Liturgical Studies at the Yale Divinity School and Thomas E. Golden Jr. Professor of Catholic Theology

Amy Goodman, Democracy Now address international interest and impact of Popes priority on creation and environment. Dec. 31, 2014

Human ecologypopularized by Pope Benedict. Concern for the environment is linked to care for the individual, family, and social ethics. It suggests a holistic approach to both human growth and environmental protection, realizing that the former cannot exist without the latter.Throwaway culturepopularized by Pope Francis. Denunciation of throwing away not only paper, plastic, but wasting food while people are starving and throwing away people considered less useful (unborn, sick, and elderly)Integral ecologyPope Francis calls for dialogue and a new solidarity, changing of hearts in which the human person, and not pursuit of profit, is the key value that must direct our search for the global and universal common good

Catholics who believe in the common good are always concerned about those living in poverty and on the margins Catholics ask the question, Why are people poor and marginalized? and take steps to address these problems

Catholics believe that morality is framed in promoting and protecting life. Environmental degradation that erode coastlines and dry waterways impact life.

Climate change affects everyone, but especially the poor and most vulnerable people. Impelled by our Catholic faith, we call on you to drastically cut carbon emissions to keep the global temperature rise below the dangerousthreshold of 1.5C, and to aid the worlds poorest in coping with climate change impacts. Petition of Global Catholic Climate Movement, endorsed by Pope Francis representative on May 7, 2015

Integral ecology interrelates issues of human ecology, development, and natural environment.

The Call to be protectors is integral and all-embracing Call to protect and care for creation AND human person and reciprocal.

Care for creation is a virtue in its own right For the Christian, to care for Gods ongoing work of creation is a duty, irrespective of the causes of climate change. To care for creation, to develop and live an integral ecology as the basis for development and peace in the world, is a fundamental Christian duty.

We will, we must, care for what we cherish and revere Binding regulations, policies, and targets are necessary tools for affecting climate change and poverty, but will not be effective without a change in heart. St. Francis response was one of reverence based on kinship with God, our neighbor, and embracing a holiness espoused in Genesis, wisdom literature, and psalms.

The call to dialogue and new global solidarity Everyone, large and small, rich and poor, has a part to play in solidarity.

Popes John Paul and Benedict have called for international response to environmental degradation and climate change since 1990, but perhaps the weight of the hugely popular Pope Francis will move the chains even more.

Pope Francis links economy of exclusion with environmental degradation

An economic system centered on the god of money needs to plunder nature to sustain the frenetic rhythm of consumption that is inherent to it, Pope Francis, Oct. 28, 2014

The threats that arise from global inequality and the destruction of the environment are inter-related, and they are the greatest threats we face as a human family today, Cardinal Turkson, March 5, 2015

We have been negotiating this issue at the political level for more than 20 years, and we look to Pope Francis to untangle this stalemate, because this issue is beyond merely a political issue, Naderev Sano, the Philippines climate commissionertoldDemocracy Now. It is a profound moral issue that affects the whole world.

The pope is part of the radical green movement that is at its core anti-Christian, anti-people, and anti-progress,writesStephen Moore, a Catholic who is an economist at the Heritage Foundation in Washington.

Robert George of Princeton University, a prominent Catholic philosopher,arguesthat the pope should steer clear of an area wherein his own misguided viewthe science is unsettled.

The idea that carbon dioxide is a carcinogen that is harmful to our environment is almost comical, Cong. John Boehner

What makes Pope Francis so real is his lack of intellectual jargon; he expresses virtues of simplicity and compassion and sees the poor as real, suffering people. When he casts light on the poor and the environment, it is not a metaphysical light; these are not merely conceptual ideas. He wants to see real change take place in the way we care for one another and the things of the Earth. He wants the church to have a living doctrine of creation. He indicates that we must take science seriously; that much of the data is pointing to global warming and the disastrous impacts continuous warming will have up ahead.

Papal Bull,which is very formal and uses prescriptive and dogmatic language.

Decrees, which address a very particular problem requiring precise response and action.

Apostolic lettersand messages, which are characteristically pastoral, encouraging, and inspirational. Encyclicals can have some features of all these categories but are generally longer; the thinking behind the statements are deeper and articulated more expansively. Encyclicals are exhortative in tone. They counsel and encourage and thus make clear that what is said is not to be taken lightly. They deal with complex social and moral issues and back up their claims with reference to the Bible and to Catholic tradition and doctrines. While Encyclicals do not compel Catholics to believe and act in accordance with what is said, the expectation is that all Catholics (and it is hoped all people of good will) will use the teaching as guidance for their life style and moral commitments. For theologians, both clerical and lay, relevant encyclicals have traditionally informed their scholarship and continue to do so. The title of an encyclical is the first two words of the document in Latin, the official language in which encyclicals are written.

Energy is good, but not amoral. Decisions that we make about energy use have moral implications.There is a global responsibility to care for Gods creationOverconsumption is immoralInternational action is key to solving climate changeSustainable development requires renewable energy

Based on the assumptions that: 1. Tackling climate change is part of our duty as Christians to love and care for Gods creation; its an important dimension of our stewardship of the earth. 2. Our sisters and brothers across the world are being pushed deeper into poverty due to the changing climate and 3. Our faith moves us to speak out in solidarity.

Therefore:Live more simply; consume less energy and emit less carbon dioxidePraying for those most affected by environmental degradationLobby policy makers at the local, national, and international levels whose actions impact law and regulations that can limit harm to individuals and the environment as a result of human behavior.Stay connected to the movement by signing the pledge for Catholic Climate Covenant and Global Catholic Climate MovementSuggestions for individual, congregation/business/school, and political responses in the coming months.

Laudato Si (On the Care of Our Common Home) will be posted in English at http://w2.vatican.va/content/francesco/en/encyclicals/index.htmlSr. Ilia Delio, OSF is a Franciscan Sister of Washington D.C. and Director of Catholic Studies at Georgetown University, where she is also Visiting Professor at Georgetown UniversityCatholic Climate Covenant, http://www.catholicclimatecovenant.org/Catholic Rural Life and stewardship of creation, https://catholicrurallife.org/category/stewardship/Franciscan Action Network and climate justice, https://franciscanaction.org/issues/climate-justiceGlobal Catholic Climate Movement, http://catholicclimatemovement.global/Selected quotes of Pope Francis by Subject, http://www.usccb.org/beliefs-and-teachings/what-we-believe/catholic-social-teaching/upload/pope-francis-quotes1.pdf