The consequences of the climate crisis represent a challenge that involves all of society and demands responses that go beyond specific measures. This is proposed by the cardinal Jaime Spengler, archbishop of Porto Alegre, in an article published on September 1 by the National Conference of Bishops of Brazil, on the occasion of the eleventh World Day of Prayer for the Care of Creation.
For the cardinal, the current situation cannot be reduced to an environmental issue intersected by political disputes or economic interests. It is, he warns, a reality that compromises the conditions for the planet's survival and, therefore, human life: “It is no longer possible to limit oneself to managing the crisis through palliative measures”.
The cardinal also expresses a concern that, in his view, is becoming increasingly evident: “There is no more time to lose”. Environmental degradation is destroying ecosystems, contaminating essential resources, threatening biodiversity, and putting food security at risk.
Review the development model
In this scenario, the president of Celam considers it necessary to bravely review the development model that predominates in society. In particular, he questions what he calls the “myth of a technocratic modernity”, characterized by an absolute trust in logic, science, and reason, while tending to set aside the dimension of faith and transcendence.
According to Cardinal Spengler, this vision ends up fragmenting both reality and the human being itself. The rapidly advancing environmental and climate imbalance creates unease, suffering, and insecurity: “It cannot be denied that we are hurting and, in many cases, destroying, the very conditions that sustain life”.
The ecclesial authority places the celebration of the World Day of Prayer for the Care of Creation as an occasion to contemplate the gift of life and give thanks for the planet that sustains it. The day, celebrated every September 1, aims to renew the commitment to creation and promote a social awareness increasingly attentive to the responsibility of caring for our common home.
Conversion that reaches structures and hearts
The inappropriate use of human freedom and power, the cardinal argues, makes urgent a true process of conversion, both personal and social. Ecological degeneration and its consequences, including climate change, are linked to what the pastoral Constitution Gaudium et Spes denomina el “desequilibrio fundamental que se radica en el corazón del ser humano”.
For this reason, Cardinal Spengler considers that the transformation of social structures and models of production and consumption cannot be carried out in isolation. It must be accompanied by a transformation of minds and hearts. Only through this process, he explains, will it be possible to cultivate an attitude of respect, responsibility, and gratitude for “the gift of the extraordinary beauty and harmony present in the work of creation.”
The cardinal invites us to overcome an understanding of creation as an event exclusively situated in the past: “Creation is not merely something that happened in a distant past; it is a gift that continues to happen and renew in the present,” he notes, emphasizing that this process unfolds before the eyes of people and under their responsibility.
Science, education, politics, and faith in the face of the ecological emergency
The ecological emergency, Cardinal Spengler argues, is acquiring increasing gravity and already affects the lives of millions of people, while threatening the future of the next generations. In the face of a complex and urgent reality, he considers it essential to articulate the capacities of the different sectors of society. Science, education, politics, economics, faith communities, and civil society are called to join efforts to confront the crisis.
For the also archbishop of Porto Alegre, this articulation should not be understood simply as a possible alternative: “It is an ethical imperative and a common responsibility”.
Cardinal Jaime Spengler summarizes the meaning of caring for creation by directly relating the protection of our common home to the defense of life: “Caring for creation is, therefore, caring for life.” The earth, he explains, does not belong to humans in an absolute way; it has been entrusted to them. This trust implies a response from each person, marked by responsibility and solidarity, but also by the awareness that the decisions of the present have consequences for the future.
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