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Many in the Church would echo Tony Abbott's feelings on the dangers a theological environment 'at war with itself' presents to its moral authority. Similarly, there are many conservative politicians and members of the press who look at the current political commentary — marked by discussion rather than authority — and wonder what a government can accomplish in such an environment. Not surprisingly, Cardinal George Pell — described by Abbott as a 'fine human being and a great churchman' — is among those pushing back against the dialogue at the current Synod on the Family.
Pope Francis has named 1 September as the World Day of Prayer for the Care of Creation. There are many such days, and it will pass unnoticed in many local churches. But his naming of it - and its reception - will reveal much about the style with which he chooses to address environmental degradation, throwing his weight behind the Orthodox Ecumenical Patriarch Bartholomew, who had previously consecrated the day to the Environment.
The epithets used against environment groups have been extraordinary after a judge of the Federal Court set aside Environment Minister Greg Hunt's approval of the Adani thermal coal mine. Perhaps legislation has always been an instrument for ideological agendas, but the compulsion and ease with which the Coalition has taken to the law to restrict scrutiny doesn't bode well for us.
Pope Francis is not the first pope to address a social encyclical to everyone. But in comparison with his predecessors, Francis has been more inclusive in the process of writing the encyclical and in the final content of the document. He quotes from 17 different conferences of Catholic bishops. He is at pains to indicate that he is collaborative and that he takes the principle of subsidiarity very seriously. Being the final redactor of the text, he has felt free to interpolate some very folksy advice from time to time. He has also taken the liberty of inserting some very blunt, evocative images of environmental and economic devastation.
The Federal Government's ethical argument for coal is that it is the most readily available and cheapest resource for generating electricity for the development of poorer countries. The structure of this argument based on our duty to the poor is significant. It assumes that governments, mining companies, banks and the people who invest in them a duty to consider the effects of their actions on people both in their own nations and in other nations.
As high level negotiators left the air foetid in Europe and Australia, South America was scented rather more freshly, with Pope Francis ahead in the stakes of providing hope for humanity. He delivered a fiery denunciation of modern capitalism, declaring modern capitalism's 'unfettered pursuit of money' the 'dung of the devil' and accusing world leaders of 'cowardice' for refusing to defend the earth from exploitation.
View this week's offering from Eureka Street's award winning political cartoonist.
It is not surprising that The Australian should be leading the local pushback on the environmental encyclical Laudato Si'. What is surprising is that a Catholic priest - Fr James Grant - should be joining the chorus against the encyclical, initially in an IPA media release. His more recent contribution to The Australian is right out of the briefing notes supplied by the coal industry in its global public relations efforts to shore up its waning reputation.
In a series of articles, The Australian newspaper has strongly criticised the new encyclical Laudato Si', with editor-at-large Paul Kelly charging that the Pope has 'delegitimised as immoral' pro-market economic forces. This is wrong. Pope Francis is not opposed to the free market in principle, but insists that it be well regulated to ensure social justice for all involved.
In his recent encyclical, Pope Francis demands that, in addressing the needs of the environment, wealthy nations must reform an economic system that perpetuates poverty in the underdeveloped world. In seeking a conversion of heart on the part of those who are wealthy, he sees imposing artificial population control on the world's poor as a thoroughly unfair and unconverted attitude. The real problem is the greed of the rich, not the inability of the poor to control their fertility.
The interdependence of human beings on one another underlies the Catholic insistence that the dignity of all human beings must be respected, so that the test of any society is how it treats its most vulnerable members. Laudato Si extends that solidarity to the natural world.
Laudatio si is an extraordinary document addressed to 'every living person on this planet'. Ecological issues are no longer an after thought but up there with social justice and equity in an incisive, practical, realistic and far-reaching encyclical that tackles the most important issues facing us honestly and with absolute integrity. It will upset a lot of apple carts in the Church and in the world.
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