(CSDC 451-487)
Chapter ten, of the Compendium takes up the issue of “Safe Guarding the Environment.” The compendium begins again with the God act of creation which was good and then more specifically the creation of man and women which was "was very good" (Gen 1:31). Only man and women are made in the image of God, and are the summit of creation. This privilege of a special nature comes with the responsibility of caring for the harmony and development of creation (Gen. 1:26-30).
The relationship of man with the world is a constitutive part of his human identity. This relationship is in turn the result of' another still deeper relationship between man and God (CSDC 452).
Even the events of the “Fall” could not destroy this relationship with God to “till and keep” the garden (Gen. 2:15). After the Fall, however, this duty would be weighed down with pain and suffering (Gen. 3:17-19). Furthermore, through salvation we look forward to a new creation. This salvation takes place within the world and will result in its radical transformation. Jesus makes use of natural things during his earthly ministry and teaches his disciple the right use of these things. Nature itself participates in the rejection of Jesus is the culmination of his Pascal Mystery and he inaugurates a new creation that is subject in all things to Christ (2 Cor. 5:7) (CSDC 454). Our entire nature “. . . as corporeal beings are touched by the redeeming power of the cross” (CSDC 455). Through science and technology humans have learned to govern the earth, and to make it subject to himself and this is a positive sign of God’s grace but requires that we not lose sight of design and will of God in creation. In a like manner applications of science and technology in the field of agriculture and the environment require prudence to sort out the nature, end and means of these applications which may be positive or negative. Our capacity as men and women to create is always based on the original and prior gift of all things that are from the Creator. The modern crisis in the relationship between man and the environment are found in “. . . man’s pretension of exercising unconditional dominion over things, heedless of any moral considerations which, on the contrary, must distinguish all human activity” (CSDC 461). This false dominion is based on a number of clearly erroneous presuppositions, “. . . that an infinite quantity of energy and resources are available, that it is possible to renew them quickly, and that the negative effects of the exploitation of the natural order can be easily absorbed” (CSDC 462). A balanced approach is advocated;
A correct understanding of the environment prevents the utilitarian reduction of nature to a mere object to be manipulated and exploited. At the same time, it must not absolutize nature and place it above the dignity of the human person himself. (CSDC 463)
Of particular concern is an ontology in which the difference between human beings and other living beings be eliminated and the superior responsibility of men and women is eliminated in favor of an egalitarian consideration of the 'dignity' of all living beings. Similarly a vision of human nature that is sundered from the transcendent leads to a lack of respect for the world with the loss of a sense of gratitude to the Creator. The challenge of caring for the environment is a matter of universal and common duty--that of respecting a common good—for all of humanity. The environment is a common heritage of mankind and is a responsibility that present generations have towards those of the future. It is a heritage which requires adequate expression on a juridical level in the international community. Because natural resources are limited and sometimes not renewable, programs of economic development must carefully respect the integrity and the cycles or nature. “An economy respectful of the environment will not have the maximization of profits as its only objective, because environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits” (CSDC 470). New possibilities offered by current biological and biogenetic techniques raise concerns about the acceptability of this type of activity especially in relation to an accurate evaluation of the real benefits as well as the possible consequences in terms of risks. A spirit of international solidarity should prevail which prevents the manipulation of disadvantaged peoples. “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” (CSDC 481). The universal destination of goods offers a fundamental moral and cultural orientation to solving related problems of poverty and development as well as management of natural resources such as water. An effective change of mentality and the adoption of new lifestyles may be necessary to solve serious ecological problems. The attitude of men and women in relation to creation should be that of gratitude and appreciation for the world which reveals the mystery of God who created and sustains it (CSDC 487).
© Office of Human Rights, and Bishop Helmsing Institute, Diocese of Kansas City~St. Joseph, 2009
