Climate change is characterized by a fundamental transformation of the terrestrial system. It involves a variety of effects upon many sectors that influence the climate. These effects have increased in numbers and intensity over the past decades. The irresponsible exploitation of natural resources and excessive pollution through industry contribute to disasters that have a great impact on the environment. In the context of climate change, the direction of international cooperation must be orientated towards a sharing of responsibility between countries, that are called to protect the natural climate system for the welfare of presents and future generations. Hence, the negotiations regarding climate changes must focus on equitability to create concrete conditions for just and proper action. A significative target of international cooperation is growing the capacity of developing states to recognize their responsibility for adaptation and attenuation of gas emissions. This support concretizes thorough developing adaptations strategies, national plans and actions and an openness for international collaboration: understanding the common responsibility, the industrialized countries are called to contribute through financial and technologic support helping emerging countries to fight against climate change. The solution to climate change lies in collaboration and solidarity, and Pope Francis also emphasizes this in his writings. An integral ecology is needed that does not separate the human from the natural plane, and this vision is one of the great contributions of the encyclical Laudato si’. Integral ecology is not just a moral principle, but a way of seeing and deepening the interdependence between man and nature.
Laudato si’, published in 2015, represents Pope Francis’ first social encyclical letter. It has a close connection with two other social documents: Rerun novarum (1891) and Gaudium et spes (1965). Laudato si’ follows the steps of these revolutionary documents, treating the nowadays “new things” and concerning about the right way to interpret the signs of time.
The central motif of interconnection presents in Laudato si’, Pope Francis underlining the profound relationship between the welfare of the natural environment and human well-being. In the current globalised context, the interdependence between states creates the conception of a single world, and for this reason, is necessary a joint plan.
Pope Francis asks for clear solutions and cooperation, especially in ceasing or at least reducing the damages brought upon “Mother Earth”, and, simultaneously, invites the international community to solidarity and collaboration, as an answer to the globalisation of indifference.
Laudato si’ sees the creation as a family. Each creature is considered to be as a sibling for the human being – in other words, it is about of a fraternity of the creation, an ecologic order oriented towards truth, kindness and beauty. Having the same Creator, the humans and nature are on the same road of solidarity, therefore merciful solidarity must be shown to all, as this calling is enrooted in God’s love for every creature.
his study refers to the chances of social conversion and to the chances of the transformation of structures. The given answer is strictly corelated to the message regarding God’s kingdom as it is proclaimed and perceived, also having in mind the edification of the secular life’s domains. On one hand, the social conversion may be promoted in this way through Christian and ecclesial testimony in and with faith, hope and love. On the other hand, in the last part the results are considered from the research domain of value transformation which shows that in the modern societies there are tendencies to edificate the private and social life through an orientation for the value synthesis. The growing sensitiveness of today’s people for better justice and for the upholding of the human rights is a sign for better chances of social renewal.
Atitudinea faţă de săraci, în spiritul Euharistiei, într-un context social, poate avea o dublă semnificaţie. În sens strict se referă la claritatea care izvorăşte din Euharistie şi care, pentru a fi autentică, nu poate rămâne indiferentă în faţa sărăciei şi a dezechilibrului material ce viciază societatea contemporană. În sens larg se referă la noul mod de a fi al omului credincios, „îmbogăţit” existenţial prin Euharistie şi cu misiunea de a îmbogăţi acea lume săracă. Atitudinea socială faţă de nefericiţii lumii trebuie să izvorască din iubirea interioară sprijinită de Duhul Sfânt şi hrănită prin Euharistie, în vederea mântuirii tuturora. Sprijinul, cooperarea, ajutorul pot avea un fundament înnoitor pentru cei săraci.
Studiul scoate în relief reciprocitatea dintre experienţa de credinţă în cadrul sacramentului Euharistiei şi realitatea trăirii în contextul social de astăzi. Relaţia de armonizare între trăirea euharistică şi mărturia creştină în viaţa socială impune exigenţa convertirii ca formă de despărţire de păcat. Este propus un concept pastoral menit să pregătească pe credincios pentru curajul de a se despărţi de păcat şi de structurile acestuia, şi pentru motivaţia de a începe o viaţă nouă, prin promovarea pocăinţei şi a reconcilierii, elemente importante ale convertirii, prin dialog şi cateheze.