This series of teaching editorials focuses on Pope Francis’ encyclical, “Laudato Si’ ” (“On Care for Our Common Home”).
“If we can do it, we should do it.”
This quote, stated in an ethics class, gives rise to the question of the relationship between science and religion. Briefly, science is based on empirical “facts” gleaned from the natural world. Science tells us what is observably true, what is possible, what can be done. Religion offers “meaning” to facts presented, meaning which is not limited to the natural order. Religion teaches us responsibilities, what should or should not be done.
Catholic tradition has come to see religion and science as complementary ways of experiencing the same world, the same truth.
In his encyclical, “Laudato Si’,” Pope Francis, a scientist by training, examines this relationship as it applies to human and natural ecology. Pope Francis critiques unregulated science, which reduces nature and its inhabitants to the status of mere fodder for unlimited production and consumption. Uncontrolled science has already resulted in poor stewardship of the environment and promotes a rampant consumerism that endangers human society. This danger can be seen in the maltreatment of the poor, who are considered “disposable” in this throwaway world.
A little boy in a department store was throwing a tantrum because his mother would not buy him a toy. He screamed, “I want it.” His mother responded, “You don’t need it.” The little one screamed even louder, “I need it. I need it.” His mother asked, “Why do you need it?” He cried, “I need it, because I want it.”
The mentality of “we want what we want, when we want it” illustrates this runaway consumerism. In chapter two of “Laudato Si’,” Pope Francis invites the children of God to return to the biblical understanding of creation and see humanity and the natural world in a covenant relationship. He affirms the divinely established connection of all life in this world, and he proposes a combined ecology for both nature and humanity, one that would restrain unjust usage and destruction of our fragile environments.
This goal necessitates a dialogue between science and religion, a hoped for collaboration that affirms the common good while accepting responsibility for limiting abuses, the pope writes in chapter five. Here, the interconnection of faith and reason is seen, each complementing the other and each supporting and informing the other, especially regarding limitations and future directions.
“If we can do it, we should do it.”
“I need it because I want it.”
In contrast, Pope Francis suggests a theology of limitation that affirms the moral imperative of doing what we should do for the common good, not what we can do. In this way we can protect the environment and God’s children. A theology of limitation involves accepting boundaries beyond which science may not trod and recognizing minimal limits required to protect both nature and humanity.
A theology of limitation should lead us to assess the impact of our personal daily actions on God’s creation. On an individual level, biblical attitudes engender a conviction to protect all life. They lead to a conversion of heart in the individual, helping us think in terms of connections and necessary relationships. They teach us to live with less, to be good stewards of the gifts given, to support the production of only what is truly needed. They call us to limit our need for “things” (toys on any level), and to assist the needy among us now and in the future.
As the discipline of Lent continues, we should take inspiration from Pope Francis’ message in “Laudato Si’.”
Accept the call to good stewardship as a way of life, as suggested in chapter three. It is both reasonable and faithful to the good news.
Develop a good theology of “limits” in your stewardship, a theology of “giving” and “giving up.” Begin by limiting or foregoing unnecessary consumerism, as suggested in chapter six. Instead, extend the utility of what you already have, purchasing only what is truly needed, not just the latest fad.
And as to the discipline of “giving,” certainly we can and should share with those in need the gifts God has bestowed upon us, but a deeper giving entails the gift of ourselves in Gospel ministry. Self-surrender in loving service of others should urge us to call for civic policies that are environmentally friendly for both nature and the less fortunate on all levels.
We can work together continuing to co-create this world into what is good for all of God’s creatures, which Pope Francis calls us to do in chapter six. Pope Francis calls upon all believers to live the faith we profess — a reasonable faith in dialogue with science — that can bring about ecological equilibrium within nature and society and establish true harmony for ourselves with others, with nature and with our God.
FATHER THOMAS A. SMITH
Father Thomas A. Smith
Pastor of St. Lawrence Church
