On the Exhortation Laudate Deum

The Encyclical Laudato Si’

The text notes “a general political failure.” The Pope concludes that the current political system is obsolete because of the predominance of the economic dimension over the political. The Pope targets greed, distortion of the economy, and consumerism in his enyclical. The encyclical also targets technology as a new idol. The Pope will often take up this theme. He speaks of the “globalization of the technocratic paradigm.” The Pope sees the cause in an anthropocentrism that “prizes technical thought over reality,” and in a type of skepticism which abolishes the truth.

The encyclical’s point of view remains purely natural. The analysis is socio-ecologically inspired; it is content to note the greed of men, but forgets to give the reason, which is of a theological order: the wounds of original sin, especially the immoderate desire for riches. The text casts the shadow of liberation theology with an ecological twist, falling more or less into the error it intends to criticize: green scientism becomes the dominant perspective in the text. Finally, theology is largely absent and there is no call for sinners to convert to Christ.

The concept of ecology according to Francis

The papal conception of ecology covers what philosophy characterizes as practical sciences, technology, action, the domain of morality: it is therefore an attempt to synthesize the human sciences: politics, culture, sociology, economics, finance, ecology.

This brings to mind the synthesis of Auguste Comte (1798-1857), founder of positivism, who saw sociology as the crowning achievement of all human knowledge. Likewise, for Francis, it would be integral ecology, which would be the crowning achievement of all the social sciences.

The denunciation of the “great deterioration of our common home” occupies the majority of the encyclical. It lists the attacks on ecology and details their causes with the political cause identified as the North/South opposition. The ultimate causes lie in the globalization of the technocratic paradigm, the hegemony of the economy, and anthropocentrism.

The Pope recommends the establishment of a “true world political authority,” following the example of John XXIII and Benedict XVI. He also calls for profound social changes to educate with respect for ecology, as well as individual changes. The pontifical teaching has all the characteristics of a vast “ecological” utopia. It seems that the reason why the Pope pursues a utopia relates to his vision of the future, in the hope of achieving a just world “for tomorrow.”

As for the personal level, participation in the common good is presented as an act of charity and an “intense spiritual experience.” There is a need for conversion and 4individual progress, along with personal and social virtues. However, there is a risk of Pelagianism here. (Pelagianism meaning the doctrine of the monk Pelagius (350-420), who claimed the possibility of following divine law without the help of grace.) The general “conversion” to which Francis aspires is conceived without the help of God. How can we envisage a “civilization of love,” a “universal fraternity,” or a “new synthesis” without grace? This is to forget and despise the universal Kingship of Christ, the only One capable of restoring wounded man.

The Exhortation Laudate Deum

This new text focuses almost exclusively on the climate crisis. But this concern turns into an obsession: it is a veritable “climatology course” all about temperature, climate change, fierce denunication of the causes of global warming, and accusations against those who deny it. 

The cause of this crisis is anthropic - of human origin, asserts Francis. Then comes a long discussion of greenhouse gases, with a new charge against dissenters. Next comes the damage to glaciers, ice floes, and ocean flows. This makes up almost a third of the document.

The next point takes up the question of the “technocratic paradigm” and the need to rethink human power and its limits. This leads to the observation of the weakness of international policy and the need to initiate “a new process of making decisions and legitimizing them,” because what has already been put in place is insufficient.

The Pope then moves on to the international Climate Conferences (COP), including their partial successes and their failures. It must be noted that “the agreements have been poorly implemented because no adequate mechanism for control, periodic review and sanction in the event of breaches has been established.” 

The document concludes with very poor “spiritual motivations.” Francis insists especially on the need to walk together, and on the cultural change to be promoted which must enable a new global attitude. In the end, text  repeats the deficiencies of Laudato si’ in failing to center its message on Christ.

Finally and above all, if the Pope wants to save the planet, he must start by preaching Jesus Christ. Virtue, in particular justice and prudence, belong to the One who is the Way, the Truth, and the Life. Without divine grace which saves us for eternity and which guides us here below, there is little or nothing we can do other than be enthralled with an impotent Pelagianism.