Folia Theologica et Canonica 6. 28/20 (2017)
SACRA THEOLOGIA - Szabolcs Anzelm Szuromi, O.Praem.. Encyclical letter «Laudato si’» as ‘constitution’ on responsibility of global sustainability
58 SZABOLCS ANZELM SZUROMI, O.PRAEM. formed by mankind. Pope Francis does not forget to deal with the distinction of the environmental, economic, and social ecology (Arts. 138-142); with the cultural ecology (Arts. 143-146); questions of ecology of daily life (Arts. 147— 155); the principle of common good (Arts. 156-158); and finally argues about the importance of justice between the generations (Arts. 159-162). This idea of this chapter can be represented by a brief quotation on the common good, namely: “An integral ecology is inseparable from the notion of the common good, a central and unifying principle of social ethics. The common good is “the sum of those conditions of social life which allow social groups and their individual member relatively thorough and ready access to their own fulfilment.'’(Art. 156). After the theological, pastoral, sociological, scientific preparation, including the reflections on the contemporary initiatives of several forums, expert-teams and political authorities, in Chapter Five - Lines of Approach and Action - the Holy Father turns toward the very possibly most important segment of this entire and very complicated “crisis”: how can we prepare and execute concrete detailed programs, scientific processes, etc. to slow down, to reverse, or — at least - to predict the calculable effects by adequate mathematical algorithms in order to prevent, to be prepared, or to give alternative way instead of the pending processes within the environment, ecology, economy, labor system, social structures, and our spiritual behavior.2* Pope Francis concentrate his proposals on the dialogue about the environment in the international community (Arts. 164- 175); dialogue for new national and local policies (Arts. 176-181); dialogue and transparency in decision-making (Arts. 182-188); politics and economy in dialogue for human fulfilment (Arts. 189-198); and on religions in dialogue with science (199-201). As Pope Francis points out in Art. 200: “Any technical solution which science claims to offer will be powerless to solve the serious problems of our world if humanity loses its compass, if we lose sight of the great motivations which make it possible for us to live in harmony, to make sacrifices and to treat others well. Believers themselves must constantly feel challenged to live in a way consonant with their faith and not to contradict it by their actions. They need to be encouraged to be ever open to God’s grace and to draw constantly from their deepest convictions about love, justice and peace. If a mistaken understanding of our own principles has at times led us to justify mistreating nature, to exercise tyranny over creation, to engage in war, injustice and acts of violence, we believers should acknow28 In details, cf. Meadows, D. H. - Meadows, D. L. - Randers, J. - Behrens, W. W., The limits to growth, New York, 1972. 102. Benavides, P. T. - Diwekar, U. -Cabezas, H„ Controllability of Complex Networks for Sustainable System Dynamics, in J. Complex Networks (2015) [published on-line. DOI: 10.1093/comnet/cnu051].
