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Theology and the Social Teachings of the Church March 12, 2015

Genesis 1 & 2 Pope Francis said that when we read about the Creation in Genesis, we run the risk of imagining God as a magician, with a magic wand able to do everything. However, that is not so. He said that God created human beings and let them develop according to the internal laws that he gave to each one so they would reach their fulfillment. He also clarified that the beginning of the world was not "a work of chaos" but created from a principle of love, and this principle of love flows from the very beginning of the creation story in Genesis.

According to Fr. Balchand and Fr. Gorospe, the creation story in Genesis 1 emphasizes the dignity of man. “God created man in his image; in the divine image he created him; male and female he created them.” (Gen. 1:27) God gives man dominion over the earth: “Fill the earth and subdue it”(Gen. 1:28). The stress in Genesis 2 is on man’s responsibility to care for the world. God placed man in the Garden of Eden and enjoined man to name everything which means that God wanted man to exercise stewardship over creation. It is man’s task to create a human community. “It is not good for man to be alone.”

However, in The Sacrament of Creation toward an Environmental Theology by Michael Himes and Kenneth Himes, it was posited that it is not only human beings who are intended for relationship with one another. There is also a relationship of companionship between humans and the rest of creation, which has often been cast as that of a caretaker. According to Himes and Himes, It is undeniable that this role of stewardship carries the implication that nonhuman creation is to be used, but this does not mean that we can reduce creation to a tool for our own purposes. Companionship implies mutual i ty, which means that wanton wastefulness and the mere exploitation of nature by humankind is prohibited. The power to have dominion over the earth must be balanced by the call to responsibility.

Gaudium et Spes Gaudium et Spes was considered by many as the primary hermeneutic of all the documents of the second Vatican. It framed what it would mean to be a pastoral church, instead of a dogmatic one, and also laid the groundwork for envisioning a world Church. While the previous Vatican Council tried to defend the principles of the Church in a time of increasing secularism, the second Vatican Council embraced it. This was done so in order for the Church to assume an increased social responsibility to the world.

Gaudium et Spes makes mention of man becoming the master of the material world through his intellect. He is capable of this through the enhancement of his abilities and progression in the practical sciences, technology and liberal arts. However, surpassing the material world is not the ultimate end as man seeks to attain truths beyond the observable.

The intellectual nature of the human person is perfected by wisdom, and this is attained through the quest and love for what is true and good. The future of the world rests on the shoulders of wiser men, simply because wisdom is imperative for a more humanized development of the world itself. As such, mankind can turn to the nations who have less in the economic aspect, as they are generally richer in wisdom. Only then, can man, through the gift of the Holy Spirit, come by faith to the appreciation of the divine plan.

The development of the world has created changes, which has made life for man susceptible to easier development. Man has always strived to better his life through his labor. Today, however, his knowledge has extended with the help of science and technology. The human family is gradually recognizing that it comprises a single world community through the increased opportunities brought by social contact among nations. Thus, many of the opportunities and benefits once highly sought for have become readily available at the disposal of man. Despite these, man is still agitated

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SAFEGUARDING THE

ENVIRONMENT


with questions that have yet to be answered. What is the meaning and value of this feverish activity? How should all these things be used? To the achievement of what goal are the strivings of individuals and societies heading? The Church guards the heritage of God’s word and provides moral and religious principles, however, this is done so without having any answers to particular problems of the world. As such, it is desired that light be shed on the truth to mankind’s store of experience, so that the path that man will take will not be a dark one.

Furthermore, the notion that the development of the world goes into opposition with the mandate of God is of the wrong one. Human activity accords with God’s will. For man, created in God’s image, received a mandate to subject himself to the world and all it contains. This mandate brings about results, which furthers the fact that the development of the world is in accordance with God’s plan. First, by relating himself and the totality of things to Him, brings the name of God to become wonderful in all the earth. Second, this mandate concerns the everyday activity of men and women, which are appropr iate ly performed, consequent ly benefit ing a l l of society. This aforementioned labor is in itself the unfolding of God’s work, and thus contributes to the realization of the divine plan. Third, the greater the man’s power becomes, the farther his individual and community responsibility extends. This is in line with the belief that the triumphs of mankind are a sign of God’s grace. Hence, men are not deterred from the Christian message by building this world. In the contrary, man is more stringently bound to these very things.

As such, it can be derived that the message of the second Vatican Council is to move away from the notion that secularism is in opposition of the Church’s dogmatic teachings. Development in the modern world is the result of mankind’s actions to strive and attain a better future for the entirety of the world. In order for man to be knowledgeable of the the divine plan, a church must also exist where change is necessary. The world calls for a church in the modern world so that man can see that mankind’s actions are all in accordance with God’s divine plan.

Health and integrity of our Environment: Climate Change

The climate plays such a major part in our planet's environmental system that even minor changes have impacts that are large and complex. Climate change affects people and nature in countless ways, and it often increases existing threats that have already put pressure on the environment.

Changes in nature has serious implications for people and our economic system. The insurance industry estimates the potential economic damage, caused by the impacts of global warming, to be hundreds of billions of dollars each year.

The Philippine Constitution

Section 15. The State shall protect and promote the right to health of the people and instill health consciousness among them.

Section 16. The State shall protect and advance the right of the people to a balanced and healthful ecology in accord with the rhythm and harmony of nature.

Environmental Issues and Catholic Social Teachings

For man, created in God's image, received a mandate to subject to himself the earth and all it contains and to govern the world with justice and holiness; a mandate to relate himself and the totality of things to Him Who was to be acknowledged as the Lord and Creator of all. Thus, by the subjection of all things to man, the name of God would be wonderful in all the earth. (Gaudium et Spes, 34)

Instead of carrying out his role as a co-operator with God in the work of creation, man sets himself up in place of God and thus ends up provoking a rebellion on the part of nature, which is more tyrannized than governed by him…. humanity today must be conscious of its duties and obligations towards future generations. Centesimus Annus – “The One Hundredth Year” (1991)

To keep up with the rising demands of today’s world, it is but necessary for man to adjust and use its technological wisdom and skill. The Vatican II has recognized the inevitable relationship of the Church and science; that man was made to co-exist with everything else God made and that science and technology advances man’s goals, as intended by Him.

Care for the environment is a collective responsibility

Mankind has a responsibility over God's creation, he gave us control over Earth for us to take care of it and use its riches for our own comfort. As we take everything we need from Earth we all have the reciprocal obligation to perform our duty as stewards of God's creation to not spoil its riches and keep our planet sustainable. Unfortunately not all of us are aware of their role to environment, although some of us are fighting really hard to curb the effects of our abuse to the environment their efforts are not enough. Care for the environment is a collective responsibility. We are all indebted to the environment, it is only fair that we take care of it. We are made sentient by God to take care of His creation not to be the reason for its ruin.

Care for the environment represents a challenge for all of humanity. It is a matter of a common and universal duty, that of respecting a common good, destined for all, by preventing anyone from using “with impunity the different categories of beings, whether living or inanimate — animals, plants, the natural elements — simply as one wishes, according to one's own economic needs”. It is a responsibility that must mature on the basis of the global dimension of the present ecological crisis and the consequent necessity to meet



it on a worldwide level, since all beings are interdependent in the universal order established by the Creator. “One must take into account the nature of each being and of its mutual connection in an ordered system, which is precisely the ‘cosmos' ”.

GMOs Many scientists claim that the ingestion of genetically engineered food is harmless. Recent evidence, however, shows that there are potential risks of eating such foods as the new proteins produced in such foods could: (a) act themselves as allergens or toxins; (b) alter the metabolism of the food producing plant or animal, causing it to produce new allergens or toxins; or (c) reduce its nutritional quality or value. And because genetically engineered food remains unlabeled, consumers cannot discriminate between genetically engineered (GE) and non-GE food, and should serious health problems arise, it will be extremely difficult to trace them to their source.

The Magisterium has repeatedly emphasized that the Catholic Church is in no way opposed to progress[953], rather she considers “science and technology are a wonderful product of a God-given human creativity, since they have provided us with wonderful possibilities, and we all gratefully benefit from them”[954]. For this reason, “as people who believe in God, who saw that nature which he had created was ‘good', we rejoice in the technological and economic progress which people, using their intelligence, have managed to make”[955].

In recent years pressing questions have been raised with regard to the use of new forms of biotechnology in the areas of agriculture, animal farming, medicine and environmental protection. The new possibilities offered by current biological and biogenetic techniques are a source of hope and enthusiasm on the one hand, and of alarm and hostility on the other.The Christian vision of creation makes a positive judgment on the acceptability of human intervention in nature, which also includes other living beings, and at the same time makes a strong appeal for responsibility.Modern biotechnologies have powerful social, economic and political impact locally, nationally and internationally. They need to be evaluated according to the ethical criteria that must always guide human activities and relations in the social, economic and political spheres.[1003] Above all the criteria of justice and solidarity must be taken into account.

Scientists and technicians involved in the field of biotechnology are called to work intelligently and with perseverance in seeking the best solutions to the serious and urgent problems of food supply and health care.They must not forget that their activity concerns material — both living and inanimate — that belongs to the patrimony of humanity and is destined also to future generations. For believers, it is a question of a gift received from the Creator and entrusted to human intelligence and freedom, which are themselves also gifts from heaven. It is hoped that scientists employ

their energies and abilities in research characterized by enthusiasm and guided by a clear and honest conscience.

For this reason the human person does not commit an illicit act when, out of respect for the order, beauty and usefulness of individual living beings and their function in the ecosystem, he intervenes by modifying some of their characteristics or properties. Human interventions that damage living beings or the natural environment deserve condemnation, while those that improve them are praiseworthy. The acceptability of the use of biological and biogenetic techniques is only one part of the ethical problem: as with every human behaviour, it is also necessary to evaluate accurately the real benefits as well as the possible consequences in terms of risks. In the realm of technological-scientific interventions that have forceful and widespread impact on living organisms, with the possibility of significant long-term repercussions, it is unacceptable to act lightly or irresponsibly. (Compendium of the Social Teachings of the Church)

Poverty and the Environmental Crisis Poverty and the environmental crisis are two global issues that are often treated and examined separately. However, there are linkages between the two urgent issues that are worth examining. Issues about environment and poverty are interrelated because of the interaction of humans with their surroundings and each other.

The Compendium of the Social Doctrine of the Church elaborated on the environment and the sharing of goods. As regards the ecological question, the social doctrine of the Church reminds us that the goods of the earth were created by God to be used wisely by all. They must be shared equitably, in accordance with justice and charity. This is essentially a question of preventing the injustice of hoarding resources: greediness, be it individual or collective, is contrary to the order of creation. Modern ecological problems are of a planetary dimension and can be effectively resolved only through international cooperation capable of guaranteeing greater coordination in the use of the earth's resources.

SOURCES 1. Compendium of the Social Doctrine of the Church2. The Magisterium3. Gaudium et Spes4. The Christian Doctrine of Creation by Fr. Balchand

and Fr. Gorospe5. National Catholic Reporter6. The Sacrament of Creation by Himes and Himes7. http://www.globalissues.org/article/425/poverty-

and-the-environment8. https://www.bio.org/articles/healing-fueling-

feeding-how-biotechnology-enriching-your-life 9. http://www.europabio.org/what-biotechnology


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