Pope Francis after Five Years: His Greatest Contribution

April 17, 2018 at 11:56 am | Posted in Catholicism, Climate Change, Vatican | 4 Comments
Tags: , , , , ,

Last night I was honored to participate in a panel in Manhattan sponsored by Dignity New York and the Women’s Ordination Conference called “Francis after Five: A Feminist Response.” I enjoyed very much the conversation with Anne Barrett Doyle, co-director  of BishopAccountability.org, Jamie Manson, NCR columnist and book review editor, Teresa Cariño, pastoral associate for young adults at St. Ignatius Loyola in Manhattan, and our moderator, the journalist and author, Eileen Markey. Unfortunately, the program was not videoed, but here, at least, is my presentation:

 

Let’s get right down to business. I am here to argue that the single most important thing Pope Francis did in his first five years in office was to publish his second encyclical, Laudato Si”: On Care for Our Common Home in June of 2015.

Why do I say this? Because the environmental catastrophe that we are experiencing is one of the two biggest threats facing humanity today––the other being nuclear war.

In making this claim, I am not thinking only of the extreme forest fires in California this past year, or the massive storms that devastated major parts of Houston and Puerto Rico, or the increasing droughts and famines around the world, though these are terrifying enough. I am also recalling that last fall scientists at MIT, Stanford, and the National Autonomous University of Mexico, in independent studies, warned that if we continue to release carbon into the environment at the current rate, by the year 2100, there will be a “biological annihilation”—a sixth mass extinction––which may well wipe out not only a huge number of other animal and plant species but the human species as well.

Part of what is so important about Laudato Si’ is precisely what Pope Francis says there. He states unambiguously that climate change is one of the greatest challenges facing humanity in our day and calls out the consumerist, profit-driven globalized technocracy as its primary cause. He also accepts the scientific consensus that changes in the climate are largely caused by human activity and calls for replacing fossil fuels without delay.

But it’s not just what Pope Francis says about climate change that makes Laudato Si’ the pivotal action of his papacy; it’s what the document achieved, and on many levels. Consider, for example, that one day after the encyclical’s contents had been leaked to the media, the Dalai Lama stated that : “Since climate change and the global economy now affect us all, we have to develop a sense of the oneness of humanity “ And then the head of the Anglican Communion issued a “green declaration” (also signed by the Methodist Conference); and the Lausanne Movementof global evangelical Christians said it was anticipating the encyclical and was grateful for it. The encyclical was also welcomed by the World Council of Churches and by secular world leaders Ban Ki-moon, Kofi Annan, and the head of the World Bank.

The resources that Pope Francis drew on were also path-breaking. Of course, he quotes at some length his papal predecessors, John Paul II and Benedict XVI. But also, underpinning his stress on the poor and people in the Global South as those most harmed by climate change, he quotes African, Asian and Latin American bishops conferences as his predecessors never did, and refers multiple times to the wisdom of indigenous people. All of this clearly embodies the integral ecology that is at the heart of the Pope’s argument in Laudato Si’. (Unfortunately, he does not quote many women at all).

But we are not here to talk about the contents of Laudato Si’; we are here to offer a feminist assessment of Pope Francis’s first five years in office. And a lot of feminist, LGBT and transgender Catholics were quite critical of the pope’s environmental encyclical.

Let me begin this part of my talk by saying that I have been a Catholic feminist since the early 1970s, when my women’s community, the Grail, offered path-breaking programs in feminist theology and spirituality at our organic farm and conference center outside Cincinnati. I also attended the first Women’s Ordination Conference in Detroit in 1975 and served as president of the Women’s Ordination Conference Board 2000-2002. I am also author or co-author of seven books, most of them about women and the church, and of hundreds of articles and reviews. I basically oppose the church’s position on women’s ordination, and reproductive and LGBTQ rights.

As I have said before, however, even if the pope had thoughts about these questions that deviate from traditional teaching—which I doubt he has––­­­­he would have been ill-advised to express them in Laudato Si’ This is so because to have done so would have started a civil war and distracted from the issue that concerns him most: the environmental catastrophe. Consider the blow-back from right-wing commentators like Ross Douthat over the suggestion about divorced and remarried Catholics being readmitted to communion in Amoris Laetitia, a much less contentious issue than reproductive or LGBTQ rights.

Yet I want also to point out that one thing Francis says in Laudato Si’ makes a really significant change in Catholic teaching on sexuality and gender, when he states very clearly that the destruction of the environment and the oppression of the poor are sins as grievous as abortion. Here, for the first time, a pope is undercutting what historical sociologist Gene Burns calls the post-Vatican II Catholic ideological hierarchy, in which sexual teaching is primary and obligatory for all, doctrine is secondary and obligatory for Catholics only, and social justice issues like climate change and war are tertiary and optional. The media paid considerably more attention when Francis reiterated this change in his recent apostolic exhortation, Gaudete and Exultate, but he had, in fact, already asserted it in Laudato Si’.

I also want to suggest that feminist and LGBTQ Catholics here in the Global North need to be careful in our critique of Laudato Si’ precisely because of what Pope Francis in that document calls the environmental debt owed to the communities of the Global South who are suffering the most because of our massive over-consumption. The daily per capita emission of green-house gases by the average US resident is seventy times that of the average Kenyan.  Along these lines, a number of feminists were critical of the encyclical because they believed it did not put enough emphasis on population control as a way of remedying the climate crisis. But scientists tell us that if the poorest three billion people on earth were to disappear, greenhouse gas emissions would not go down at all because it’s the people in the Global North who are causing the problem. I fully support women’s reproductive rights, but the church’s opposition to those rights is not causing the climate crisis. We are.  And let’s be clear here: women and their children in the Global South are those who are suffering the most from the effects of climate change.

So I conclude as I began, by reminding us that the catastrophe afflicting our common home is one of the two greatest problems of our time, and that Francis’s greatest contribution as pope is to have challenged the whole world, women and men, cis and transgender, gay as well as straight, to the radical conversion needed to save God’s creation.

 

 

 

 

Advertisements

Create a free website or blog at WordPress.com.
Entries and comments feeds.