Pope Francis has published an Apostolic Exhortation building on his 2015 encyclical. We’re not reacting enough, he says, we’re close to breaking point. He criticises climate change deniers, saying that the human origin of global warming is now beyond doubt. And he describes how care for our common home flows from the Christian faith.

“’Praise God’ is the title of this letter.  For when human beings claim to take God’s place, they become their own worst enemies.”

That’s how Pope Francis ends his new Apostolic Exhortation, published on the 4th October, the Feast of St Francis of Assisi.
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Twenty religious congregations have joined together to lobby Ottawa politicians on climate change and social justice.

Since September, the Office of Religious Congregations for Integral Ecology has been quietly meeting with MPs and Senators of all parties, making the case for thoughtful, planned changes to the structure of Canada’s economy.
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A statement from the World Council of Churches 11th Assembly, “The Living Planet: seeking a just and sustainable global community,” raises an increasingly urgent voice of concern and demand for action.

“We are all interdependent in God’s whole creation,” notes the statement’s introduction. “We are running out of time.”

We must repent from our continuing human selfishness, the statement urges. “Christ’s love calls us to deep solidarity and a quest for justice for those who have contributed to this emergency the least, yet suffer the most, physically, existentially, and ecologically,” reads the statement.
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September 1 marks the beginning of the Season of Creation, five weeks in the liturgical calendar recognized by the fellowship of the World Council of Churches (WCC) and, since 2015, by the Catholic Church. It is an especially religious demonstration of concern for the planet and for threats to the survival of Earth as we know it.

The agenda of WCC assembly events on September 1 also highlights the WCC’s emphasis on Climate Justice. In an interview prior to the Assembly, Rev. Prof Dr Ioan Sauca, WCC acting general secretary, explained that the climate “is a theological issue. God’s plan in Christ was also the reconciliation and healing of the whole creation.”
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Growing up on Lac Ste. Anne in the 1940s and ’50s, Tony Belcourt remembers a rich and wondrous body of water, teeming with life.

“I go back to the ’40s. We had an abundance of fish, whitefish from the lake. The water was up,” said Belcourt, the former broadcaster and one-time president and CEO of the Metis Nation of Ontario.

When Pope Francis visits the lake this summer, he will be looking at a lake very different from the Lac Ste. Anne of Belcourt’s childhood memories. A 2017 report on the state of Lac Ste. Anne and its sister Isle Lake by the North Saskatchewan Watershed Alliance raises concerns about blue-green algae blooms, dropping lake levels, agricultural run-off and an environment stressed by power boats and recreation on the lake.

The report names at-risk species for the watershed, including peregrine falcons, western grebe and northern leopard frog, which are classed as “threatened,” and barred owls, black-throated green warbler and trumpeter swans as of “special concern.”
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“An ecological reformation of Christianity is a matter of repentance, conversion, and renewal for all Christian traditions,” reads the “Volos Call,” a statement issued after a meeting of church representatives from different traditions and all continents, held in Greece, between 10-13 March.

Gathering at the Academy of Volos for the international conference on Eco-Theology, Climate Justice and Food Security, participants stressed the concern that “an ecological reformation of Christianity (in all its traditions) is possible, but can remain authentic only if it stays in the Spirit and is expressed in the form of a humble prayer: Veni, Creator Spiritus! Come, Holy Spirit, renew your whole creation!”

According to the statement, an ecological reformation of Christianity “implies a twofold critique, namely both a deeper Christian critique of the root causes of ecological destruction and an ecological critique of forms of Christianity which have not recognized the ecological dimensions of the Gospel.”
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As part of the observation of the Time for Creation, Bartholomew I, Ecumenical Patriarch of Constantinople, has once again sent an encyclical to remind churches and people of goodwill about the grave risks deriving from growing abuse of energy resources, threatening to increase global warming and the sustainability of the natural environment.

“We invite everyone to soberness of life, purification of passionate thoughts and selfish motivations, so that we may dwell in harmony with our neighbours and with God’s creation,” said Bartholomew I.

These reflections were shared by the Ecumenical Patriarch on the occasion of the start of a “Time for Creation”, a global event which invokes prayers for creation, eco-justice and peace with the earth. It has been celebrated each year since 1989 from 1 September to 4 October. This year’s event has been promoted by Pope Francis’s recent proclamation of 1 September as the “World Day of Prayer for the Care of Creation.”

The Time for Creation was affirmed by the WCC Central Committee in 2008 as an invitation “to observe through prayers and action a special time for creation, its care and stewardship.”
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Joined in prayer, Christian churches around the world will again observe the ecumenical “Time for Creation” (1 September to 4 October), this year bolstered by Pope Francis’s recent proclamation of 1 September as the “World Day of Prayer for the Care of Creation.”

The movement toward a yearly commemoration of the biblical mandate to exercise stewardship over God’s creation (Genesis 1:26-28) first took shape following a 1 September 1989 encyclical from the late Ecumenical Patriarch Dimitrios I of Constantinople in which he extended an invitation to “the entire Christian world to offer together with the Mother Church of Christ, the Ecumenical Patriarchate, every year on this date prayers and supplications to the Maker of all, both as thanksgiving for the great gift of creation and as petitions for its protection and salvation.”

The pastoral letter from Dimitrios continued, “At the same time we paternally urge, on the one hand, the faithful in the world to admonish themselves and their children to respect and protect the natural environment and, on the other hand, those who are entrusted with the responsibility of governing the nations to act without delay, taking all necessary measures for the protection and preservation of natural creation.”

The World Council of Churches (WCC) and related ecumenical bodies have adopted a “Time for Creation” as an emphasis in the church year, running from the beginning of the Eastern Orthodox liturgical year on 1 September to the feast-day of Saint Francis of Assisi observed by the Roman Catholic Church on 4 October. This initiative arose directly from the Ecumenical Patriarch’s 1989 encyclical.
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If proof were needed that politics really does make odd bedfellows, the sight of progressive Canadian activist Naomi Klein on a Vatican platform with the pope’s personal spokesman on Wednesday, joining forces in the push for stronger environmental protection, probably provides it.

“This is an alliance on a specific issue, not a merger,” said Klein, who defines herself as a secular Jewish feminist.

“No one is being asked to agree on everything, nor do we agree on everything related to climate change,” she said.

Despite that, she said, the secular left and the Catholic Church can still do business based on Laudato Si’, Francis’ encyclical letter on the environment released in June.

The Canadian activist admitted to surprise at being invited to speak at the Vatican, saying it illustrates a “growing understanding” about environmental concerns that has forged surprising and unlikely partnerships, with people otherwise at loggerheads willing to overcome long-standing differences to work together to “save ourselves.”

“We understand that the stakes are so high, time is so short and the task is so large that we cannot afford to allow those differences to divide us,” Klein said on Wednesday.

Klein’s comments came as she participated in the presentation of an upcoming “high-level” conference she will be co-chairing with Cardinal Peter Turkson of Ghana, head of the Vatican’s Pontifical Council for Justice and Peace.
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In his brief pontificate, Pope Francis has coined some colourful terms to get his points across, for example, using “bat Christians” to describe those who hide their faith.

While the new phrases he uses in his ecology encyclical are not as punchy, they succinctly help illustrate his points that care for the environment is a human and moral obligation, that global warming and pollution have an unfairly heavy impact on the poor and that a real commitment to ecology will entail individual conversion and changed political and economic priorities.

The following is a list defining some key phrases Pope Francis uses in the encyclical, “Laudato Si’, on Care for Our Common Home.”
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The earth, which was created to support life and give praise to God, is crying out with pain because human activity is destroying it, Pope Francis says in his long-awaited encyclical, “Laudato Si’, on Care for Our Common Home.”

All who believe in God and all people of good will have an obligation to take steps to mitigate climate change, clean the land and the seas, and start treating all of creation — including poor people — with respect and concern, he says in the document released at the Vatican June 18.

Laudato Si’: Arabic Deutsch English Español Français Italiano Polski Português

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On Thursday, Pope Francis issued a powerful and timely encyclical on the environment, urging humanity to come to its senses and cease its reckless onslaught against God’s creation. He addressed this letter not only to his fellow Catholics, but to all people of the world, asking people of different religious traditions to unite in common purpose to save our planet.

As religious figures, we too accept the overwhelming scientific consensus that global warming comes from human activity, as we see no conflict between faith and reason.

And, coming from the three great Abrahamic faiths – Judaism, Christianity and Islam – we stand together on the need to be good stewards of the earth. All of our traditions affirm the inherent goodness of all creation, and the binding obligation on human beings to protect our common home, the planet that sustains us. The Hebrew Scriptures state clearly that the Earth belongs to God alone, and that we are merely sojourners – we do not have ownership on a permanent basis: the fruits of the earth belong to all, including the poor. This ancient teaching is affirmed by both Christianity and Islam. Christians also view the world through a sacramental lenses, believing that the redemption of Christ has in turn redeemed all of creation. And Islam can be thought of as a religion of nature, with 750 verses in the holy Qur’an speaking about our responsibility to the environment and our relationship with all creatures. Islam too recognizes that everything in the heavens and the earth belong to God, and that we are mere trustees and vice-regents.
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The Catholic Church supports the efforts of scientists to study the causes and effects of climate change and insists governments and businesses must get serious about specific commitments for protecting the environment.

But Pope Francis, like his predecessors, does not pretend to have a technical solution to the problem. However, he does feel a responsibility to remind Christians of their religious obligation to safeguard creation, beginning with human beings who are created in the image and likeness of God.

Clearing his calendar for a week in late March, Pope Francis rolled up his sleeves to put the final touches on an encyclical letter about the environment; building on what he and his predecessors have said, the document — planned for publication early in the summer — is expected to present ecology as the ultimate pro-life, pro-poor, pro-family issue.

For Pope Francis, like Pope Benedict XVI, safeguarding creation is not simply about protecting plants and animals, or just about ensuring the air, water and land will support human life for generations to come. Those things are part of the task.
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A new Canadian bishops’ document summarizing themes of recent church teaching on the environment is an urgent cry for action, says Bishop Donald Bolen of the Roman Catholic Diocese of Saskatoon. “Recent church teaching and papal statements are clearly telling us that the way we are living is not sustainable,” said Bolen, one of the bishops on the Canadian bishops’ Episcopal Commission for Justice and Peace, which released the new resource April 8 entitled “Building a New Culture: Central Themes in Recent Church Teaching on the Environment.” “Care of the environment is a growing area of concern for the Church and for all human beings, and in fact the Church has been speaking about this – and in particular, recent popes have been speaking about this – not only with regularity, but with passion,” said Bolen.
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Faith communities throughout Canada believe they have a moral responsibility to address global warming. As a result, religious leaders have prepared a Canadian Interfaith Call for Leadership and Action on Climate Change. This is among the first times that such a broad interfaith effort at a faith leaders’ letter has been undertaken in Canada.
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The accepted axiom is, as the climate changes so the world, too, will change in dramatic and sometimes undesirable ways. What does this often rapid change mean to Christians whose faith is intertwined with the glory and beauty of God’s creation, but challenged when that creation is corrupted and irreversibly altered?
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Beyond the traditional categorization of climate change as an environmental issue, it is clearly also a development issue; a poverty reduction, food security, economics, health, human rights, governance and equality issue. It is a Millennium Development Goal issue. (UN Millennium Campaign)

… continued
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In a pastoral letter to the faithful in his diocese, Roman Catholic Bishop Luc Bouchard of St. Paul in Alberta, Canada decried that “the integrity of creation in the Athabasca Oil Sands” – the largest reservoir of crude bitumen in the world and the largest of three major oil sands deposits in Alberta – “is clearly being sacrificed for economic gain.”

… continued
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Prendre un Congé Sabbatique de Carbone

Notre dépendance à l`égard de pétrole tue des personnes et la planète… parfois à petit feu par la dégradation progressive de l’air que nous respirons et des écosystèmes dont nous dépendons toutes et tous, et parfois rapidement à la suite des nombreuses violations des droits humains et des conflits liés au contrôle et à l’usage de l’énergie fossile. Y-a-t-il des alternatives?

Oui! KAIROS – initiatives œcuméniques canadiennes pour la justice pense qu’il est temps que nous réexaminions, à titre individuel et comme societé, notre dépendance à l’égard des combustibles fossiles. Joignez-vous à notre campagne d’action Repenser l’énergie : Il Est Temps de Prendre un Congé Sabbatique de Carbone et servez-vous de notre site Internet pour découvrir comment il vous est possible de changer vous-même, de changer votre milieu et d’aider à changer le monde en repensant tous et toutes ensemble de l’énergie!
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March 29 is a Carbon Sabbath

KAIROS wants you to turn off your lights for an hour at 8 pm on Saturday, March 29!

Why? Because our use of fossil fuels -symbolized here by a light bulb- is contributing to global climate change. In 2007, the people of Sydney, Australia, decided that they could send a powerful message for change by turning off all their lights at the same time. More than 2 million citizens and businesses did so. Now, the World Wildlife Fund is taking Sydney’s history-making moment global by encouraging people, businesses, and communities all over the world to turn off their lights and demand action on climate change.

KAIROS asks you, your church, and your community to join in this global effort as part of your commitment to the Re-Energize: Time For A Carbon Sabbath campaign. Use this time to reflect on your use of fossil fuels and their connections not just to climate change but to human rights and conflict as well. Build community around these issues. Advocate with local and federal governments to change their policies and practices related to fossil fuels.
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Les Églises du Canada ont depuis des années fait du soin de la Terre une dimension intégrale de leur travail de promotion de la justice. Il n’est pas de plus grande menace pesant sur notre avenir commun que la destruction des écosystèmes dont dépend toute vie. Prendre soin de la création est un engagement spirituel envers Dieu que notre foi ne rend pas optionnel.
La Loi sur la qualité de l’air qu’annonçait le gouvernement canadien le 19 octobre, en faisant la pièce maîtresse de son soi-disant Plan vert « fait au Canada », manque de vision et de courage. Elle ne peut pas s’attaquer avec force au problème des changements climatiques.
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For years, the Canadian churches have made care for the Earth an integral aspect of their justice work. There is no greater threat to our collective future than the destruction of the ecosystems upon which all life is dependent. Caring for Creation is a spiritual commitment to God that is not optional in our faith.
The Canadian government’s Clean Air Act announced on October 19 as the centerpiece of its so-called “Made in Canada” Green Plan for Canada lacks the vision and courage to seriously tackle climate change.
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We are gathered here today in the spirit of peace for the good of all human beings and for the care of creation. At this moment in history, at the beginning of the third millennium, we are saddened to see the daily suffering of a great number of people from violence, starvation, poverty and disease. We are also concerned about the negative consequences for humanity and for all creation resulting from the degradation of some basic natural resources such as water, air and land, brought about by an economic and technological progress which does not recognize and take into account its limits.
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