Laudato si '

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Coat of arms of Pope Francis

Laudato si ' ( volgare Umbro [ "Umbrian Altitaloromanisch"] for "Blessed are You") is the second encyclical of Pope Francis . The proclamation On Care for the Common House, dated May 24, 2015 and published in eight languages ​​on June 18, 2015 , focuses on the topic of environmental and climate protection and also sets standards with regard to existing social injustices and exhaustion of natural resources. In the international media, the encyclical was often referred to as a call for a global rethink and as a turning point in church history.

Title, history and presentation

Francis of Assisi, oldest representation (13th century) from Subiaco

title

As is customary with papal texts, the encyclical is named after its incipit . The title and opening words of the encyclical come from the Canticle of the Sun by Francis of Assisi , who is venerated as a saint in the Roman Catholic Church and by many Christians of other denominations : Laudato si ', mi' signore, cun tucte le tue creature ("Praise be to you, my Lord, with all your creatures ”). Pope Francis explains in the encyclical that he chose Francis as the Pope's name because for him St. Francis is “a kind of model and inspiration ”: “I believe that Francis is the example par excellence for mindfulness towards the weak and for being happy and is an authentic holistic ecology. "

History of origin

After taking office, Francis had already announced an environmental cyclical. The first draft was drawn up by the Justitia et pax council , and numerous bishops such as Erwin Kräutler contributed. After several revisions - in the State Secretariat with a view to political implications and in the Congregation for the Doctrine of the Faith because of theological statements - the final editing took place in March 2015. The original version of the encyclical was written in Spanish. Since then the document has been translated into different languages.

Francis intended to influence the UN climate conference in Paris in 2015 through the encyclical . At a press conference in mid-January 2015, he said: “It is important that there is a certain time lag between its publication and the meeting in Paris so that it can make a contribution. The meeting in Peru [2014] was nothing special. I was disappointed by the lack of courage: at some point they stopped. Let’s hope that in Paris the representatives will be more courageous to move forward on this matter. ”On April 28, the Pontifical Academy of Sciences, together with the UN Sustainable Development Solutions Network ( SDSN ) and Religions for Peace , hosted a conference on climate change ( “ Protect the Earth, Dignify Humanity. The Moral Dimensions of Climate Change and Sustainable Humanity ” ), at which UN Secretary General Ban Ki-moon gave the opening speech.

Lobbyists tried to influence the wording of the encyclical. The Vatican journalist Sandro Magister broke the embargo and put a text he had before online; then his accreditation was withdrawn by the Vatican.

Dating and Languages

The encyclical was issued by Pope Francis on May 24, 2015, Pentecost Sunday .

On June 18, 2015, Cardinal Peter Turkson , the Orthodox Metropolitan Ioannis Zizioulas , the climate researcher Hans Joachim Schellnhuber from the Potsdam Institute for Climate Impact Research and Carolyn Y. Woo , President of the Catholic Relief Service and until 2011 Dean of the Mendoza College of Business, University of Notre Dame , USA, presented the encyclical together at a press conference in the Vatican . It was published simultaneously in Arabic, German, English, French, Italian, Polish, Portuguese and Spanish. An official Latin version appeared at the end of September 2015 with the subtitle De communi domo colenda (“On care for the common home”); In doing so, paraphrases or neologisms had to be found for a number of technical terms .

content

Structure and structure

The encyclical is divided into the introduction and six chapters and closes with two prayers.

  • In an introduction (1–16) the encyclical is placed in the context of previous papal textbooks and other statements on the subject, going back to the encyclical Pacem in Terris by Pope John XXIII. from 1963. The Pope goes on to talk about his motivation for writing the text and refers in particular to Francis of Assisi (10–12). In an “appeal” he emphasizes the urgency of the problem and, with a word of thanks to the “global ecological movement”, invites “to a new dialogue about the way in which we shape the future of our planet” (14). Pope Francis expressly appreciates the contributions of ecumenism and here, for example, the contributions of Patriarch Bartholomew , whom he quotes verbatim: “That people destroy biological diversity in divine creation; that humans destroy the integrity of the earth by causing climate change, by stripping the earth of its natural forests, or by destroying its wetlands; that people harm other people and make them sick by polluting the earth's waters, soil and air with poisonous substances - all of these are sins. "(8)
  • In the first chapter (“What happens to our house”, 17–61) there is a comprehensive analysis of the problem: environmental pollution and climate change with the facets “pollution, waste and throwaway culture” (20–26), the water issue (27–31), the Loss of biodiversity (32–42), deterioration in quality of life and social decline (43–47), global social injustice (48–52). The Pope criticizes “the weakness of the international political reaction” (54) in n. 53–59, while the economic powers go on to “justify the current worldwide system in which there is a prevailing speculation and pursuit of financial returns that tend to to ignore the entire context as well as the effects on human dignity and the environment. "(56) Francis concludes:" This makes it clear that the deterioration in environmental conditions and the deterioration in the human and ethical area are closely linked. "
  • The second, most extensive chapter (62–100) is entitled "The Gospel of Creation". It pays tribute to “the various cultural riches of the peoples, art and poetry” and emphasizes that “no branch of science and no form of wisdom should be left aside” in order to build an ecology “that allows us to remediate all that we have destroyed “(63). To this the Pope puts in separate sections "the wisdom of the biblical stories" (65-75), "the mystery of the universe" (76-88), "the message of every creature in the harmony of all creation" (84-88 ), “A universal community” (89–92), “the common determination of goods” (93–95) and the “gaze of Jesus” (96–100) aside and unfolds numerous biblical texts on the relationship between Creator and creation from the “conviction that all creatures of the universe, being created by one and the same Father, are bound by invisible bonds and that we all form a kind of universal family, a sublime community that brings us to a holy, loving and humble respect moved "(89); Believers and non-believers alike today agree “that the earth is essentially a common heritage, the fruits of which must benefit all. For believers this turns into a question of loyalty to the Creator, because God made the world for everyone. Consequently, the entire ecological approach must include a social perspective that takes into account the fundamental rights of those who are most overlooked. "(93)
  • The third chapter (101–136) examines “the human root of the ecological crisis” and names technology in its ambiguity of creativity and power (102–105), “the globalization of the technocratic paradigm” (106–114), which tends towards it also to master economics and politics (109) and because of his specialization the "great difficulty to take the whole thing into account" (110). The Pope recognizes a “great anthropocentric excess” in the modern age : “a Promethean dream of dominion over the world [...] which gave the impression that care for nature is a matter of the weak” (116) as a further factor “crisis and effects of modern anthropocentrism” (115–136), namely practical relativism (122–123), the need to protect work (124–129) and the biological innovation emanating from research (130–136 ).
  • In the fourth chapter (137–162) Francis unfolds “a holistic ecology ”, so the heading, and addresses environmental, economic and social ecology (138–143), cultural ecology (143–146), an “ecology of everyday life” (147 –155), the principle of the common good (156–158) and intergenerational justice (159–162).
  • The fifth chapter (163–201) contains “some guidelines for orientation and action”. An environmental dialogue in international politics (164–175), a dialogue with regard to new national and local political concepts (176–181) as well as dialogue and transparency in decision-making processes (182–188) are proposed here. Francis considers it necessary that “politics and business are in dialogue for full human development” (189–198): “Politics must not submit to the economy, and this must not submit to the dictates and the efficiency-oriented paradigm of technocracy . With regard to the common good, there is an urgent need for us today that politics and business in dialogue place themselves resolutely at the service of life, especially that of human life. ”(189) In view of irresponsible growth and insatiable consumption while others are dignified Life is not yet possible, in the opinion of the Pope “the hour has come to accept a certain recession in some parts of the world and to give help so that a healthy upswing can take place in other parts” (193). The chapter closes with statements on the dialogue between religions and sciences (199–201).
  • In the sixth chapter (202–245) Pope Francis gives advice on “ecological education and spirituality” (202–245), i. H. to a different lifestyle (203–208) and “education for the alliance between humanity and the environment” (209–215). He calls for ecological conversion (216–221) and a new lifestyle in “joy and peace” (222–227), characterized by contemplation, frugality, humility and “relaxed attention” as well as “love in the civil and political sphere” (228 -232). This is followed by references to key statements of the Christian faith: sacramental signs and holiday rest (233-237), the Trinity and the relationship between the creatures (238-240). The Mother of God Mary is identified as the “Queen of all creation” (241–242). At the end there is an eschatological outlook “Beyond the sun” (243–245), the hope of a “ new Jerusalem ”, the “common house of heaven”.
  • After “this long, joyful and at the same time dramatic reflection” the encyclical closes with a prayer for our earth and a Christian prayer with creation (246).

Positions and statements

In the encyclical Pope Francis speaks out against the current way of life of mankind, which he describes as "suicidal" (55). Never before have mankind treated the environment as badly as in the 19th and 20th centuries, the earth seems to be developing into an “immeasurable garbage dump” (21). Global warming in particular is "one of the most important current challenges facing humanity", which is why it is of great importance to reduce greenhouse gas emissions "drastically" and to stop burning fossil fuels (25f). The letter indicates that there is an urgent need to “develop political programs for this”. The Pope is calling for a so-called decarbonization of the world economy and an oil and coal phase-out . The Pope also criticizes consumerism . The “rhythm of consumption, waste and change in the environment has exceeded the capacity of the planet to such an extent that the current lifestyle can only end in disaster” (161). Francis expressly declares access to clean drinking water to be a universal human right that should be removed from the pursuit of economic profit (30).

Furthermore, the Pope criticizes the dominance of the economy, especially the financial economy, over politics, which prevents effective environmental protection (109). The submission of politics to technology and finance is shown in the unsuccessfulness of the world summits on environmental issues. This was accompanied by major socio-political upheavals. For example, wealth in rich countries directly causes poverty in other countries, which is why industrialized countries need to slow down growth in order to offer poor countries more development opportunities. It is unacceptable that some consume and destroy more and more, while others are not yet able to live according to their human dignity.

In his encyclical, apart from earlier ecclesiastical pronouncements and some older doctors of the church, the Pope relies on only one modern theologian and religious philosopher, namely Romano Guardini and his post-war work The End of the Modern Age , in which Guardini describes the relationship of man to creation, to technology and on power. With reference to Guardini, the Pope criticizes the “technocratic paradigm”.

The Pope's image of man is determined by a social dimension with its “ability to recognize, love and speak to one another”, in which Francis sees the “great nobility of man”. Added to this is the " transcendent dimension, its openness to the divine 'you'"; one cannot assert a relationship with the environment that is isolated from relationships with other people and with God . (119) “Since everything is related, the defense of nature is not compatible with the justification of abortion.” (120) For Pope Francis, “human ecology” includes the statement based on natural law that “the appreciation of one's own body in its Femininity or masculinity is necessary ”,“ in order to recognize oneself in the encounter with the opposite sex. In this way it is possible to joyfully accept the special gift of the other or the other as the work of God the Creator and to enrich one another. ”From this he concludes on the subject of gender that the attitude of those who make the claim is“ not healthy ” To erase the difference between the sexes because he no longer knows how to deal with it ”(155).

With regard to urban development and urbanization , Francis comments critically: “Today, for example, we observe the excessive and disorderly growth of many cities that have become unhealthy for life, not only due to pollution from toxic emissions, but also due to urban chaos, traffic problems and visual and acoustic annoyance. Many cities are large uneconomical structures that consume excessive amounts of energy and water. "(44)

Reception, reactions and further development

Mostly appreciative statements

Interview by Holger Klein with climate researcher Mojib Latif on the Pope's encyclical.

Climate scientists rate the correctness of the encyclical regarding the scientific statements on the topic of climate change as "high". Although it contains a few minor inaccuracies and some statements could be evaluated in such a way that they would understate the safety of science in matters of man-made climate change , the encyclical basically correctly reflects the scientific status of research. On the other hand, the scientists did not rate statements on the economic, political or moral implications of climate change.

From the point of view of the renowned climate researcher Hans Joachim Schellnhuber , the state of science in the encyclical is completely correct. It is extremely important about the encyclical that the world of religion and the world of science are brought together here. These do not contradict each other and could only do justice to the complexity of creation together.

Quirin Schiermeier wrote in Nature that the Pope's call for a solution to the climate problem came just two weeks after the G7 countries had committed to phase out the use of fossil fuels. The declaration that it is technically and economically feasible to replace fossil fuels with cleaner forms of energy agrees with the opinion of many scientists. However, the thought that the energy transition towards renewable energies is a moral necessity could be a better argument for many Catholics and non-Catholics around the world than all the arguments of scientists and politicians.

An editorial published in Nature also praised the encyclical. The Pope's call to end poverty and to share the world's ecological resources fairly are demands that reflect the goals of sustainable development of the United Nations. However, the Pope would bring an important new aspect to the discussion. So it is not only conceivable to secure an intact future for human civilization without being dependent on coal, oil and gas: Rather, the withdrawal from the use of fossil fuels is a basic requirement for this.

Marcia McNutt , "Editor in Chief" of Science, called the encyclical a "blunt climate statement" by the Pope in an editorial in her magazine, which she described as the "currently most visible champion for the containment of climate change". At the same time, she called for action against the advance of climate change, which was urgently needed. The time of debate is over and urgent action is needed.

The Eichstatt Bishop Gregor Maria Hanke described Pope Francis' environmental cyclical as an “important wake-up call to the world” : “The earth is only equipped with limited resources. An economic system that relies on more and more resource consumption to expand consumption therefore has no future ... Francis rightly calls for a global rethink and a sustainable ecological economy. "The chairman of the German Bishops' Conference, Cardinal Reinhard Marx , called in at the presentation of the encyclical Munich called on the economy to accept the Pope's criticism of pure profit thinking: the economy should also be interested in thinking beyond capitalism. The chances are good that the papal text will trigger a worldwide debate and have far-reaching political implications. The church itself is called upon: the parishes should work to “make the cities an ecologically appealing living space”.

The journalist and Roman Catholic theologian Daniel Deckers wrote in the FAZ : “Man-made climate change and the overexploitation of natural resources are hostile to life and therefore hostile to God. No Pope has spoken so clearly before. Unparalleled is the clever weighing up of the benefits and risks of genetic engineering, illuminating and utterly undeniable also the definition of the environment as a 'collective good' and the reminder of the common good of private property. ”In his view, however,“ the classical Catholic ones keep coming together Reservations against an ordoliberal economic and social order with the usual condemnations of all possible isms from anthropocentrism to consumerism to hedonism to a morally acidic brew ”.

For the social philosopher Michael Reder, the encyclical points in a new direction in church history. "It radically sets the thinking of the church on a new track." In the same tenor, the Franz von Assisi Academy for the Protection of the Earth in Eichstätt praised the "long-awaited green change of course of the Catholic Church". Christoph Bals from Germanwatch welcomed the encyclical as a “successful provocation” : “The Pope is opening a debate about the global throwaway culture.” Greenpeace derives a clear need for action from the circular: “Francis demanded that we immediately begin to phase out climate-damaging fossil fuels. “The environmental association WWF demanded that the church itself follow its words with deeds.

For the Jesuit Bernd Hagenkord , head of the German-language editorial team at Vatican Radio , the encyclical is “more than just eco”. For the first time, a Pope takes a position on climate change and thus intervenes in current climate policy - in relation to COP 21 (Paris 2015) : He would have emphasized several times in the past year that this encyclical should be a contribution to international political debates , first for the UN in New York, at which the "Sustainable Development Goals" are to be negotiated in September, and then for the World Climate Conference in Paris in December. According to the Pope, there is a lack of culture and leadership as well as the will to change one's own lifestyle, production conditions and consumption.

The social ethicists Bernhard Emunds , head of the Oswald von Nell-Breuning Institute for Economic and Social Ethics , and Matthias Möhring-Hesse , Catholic-Theological Faculty of the University of Tübingen , see the importance of the encyclical primarily in the fact that it invites you to read from the Trust in the gospel of God's good creation to trust mankind with a policy of eco-social transformation. The message is: “The eco-social transformation is feasible; it does not overwhelm us morally, politically or technically. "

The Brazilian theologian Leonardo Boff notes that many expressions and idioms bear the Latin American signature: “Issues such as 'caring for the common home', 'mother earth', 'cry of the earth', 'cry of the poor', care and mutuality Interdependence of all living beings - they all go back to the churches in Latin America. ”The structure of the encyclical is subject to the methodological ritual practiced by the church in Latin America and the theological reflection, which is linked to the liberation theology to which Pope Francis subscribes confesses. Boff also emphasizes the relationship to the problem of poverty: "The victims of environmental degradation on our planet are first and foremost the poor."

For the “Amazonas Bishop” Erwin Kräutler, Francis “does not mince his words and denounces today's economic system, which aims to maximize profit at any price”. Erwin Kräutler is particularly touched by passages “in which the Amazonia and the importance of the tropical rainforests are mentioned, where the Pope speaks of the rights of indigenous peoples. For them, their land has no economic value, but it is a gift from God, it is holy land in which their ancestors rest, which defines their identity and determines their scale of values. When I read it for the first time, I immediately sensed that the Pope was not talking about an anonymous environment, something outside of us, but was stating exactly what I have represented for years in connection with the indigenous peoples of Amazonia: The environment is our 'co-world' '. We won't live without them. "

criticism

Criticism from circles of climate change deniers
Criticism of the encyclical came mainly from the ranks of climate change deniers . "The church should speak for the poor who need cheap and reliable coal energy," said Christopher Monckton of the American think tank Heartland Institute ; However, the Pope took the side of the wealthy "profiteers of the doom and gloom". The Republican US presidential candidate and Catholic Jeb Bush said after the publication of the encyclical: "I do not get my economic policy prescribed by my bishops, cardinals or the Pope"; there are “technological solutions for pretty much everything”. Even before the encyclical was published, the Archbishop of Washington , Donald Cardinal Wuerl , said that environmental protection was certainly important, but that it should not “endanger economic development”.

Criticism of not having enough courage to use contraception and family planning
The Pope was also criticized in Nature for not having spoken out on contraception . The importance of family planning is clearly evident with a world population approaching 10 billion people. The Vatican has been brave about climate change. But if he is serious about the fate of the planet and its people, then he must be even more courageous when it comes to contraception.

Today's religions and thought patterns come from the time of the empty world.
The book “It's our turn. Club of Rome: The Big Report ”by Ernst Ulrich von Weizsäcker (year of issue: 2017) goes deeper into the“ philosophical crisis ”of our civilization in Part 2. A landmark is the papal encyclical Laudato Sí. Today's religions and thought patterns all come from the time of the empty world ( Herman Daly ) and are not suitable for the full world. This led to the suggestion that we should steer towards a new enlightenment. Instead of doctrines, it should emphasize the virtue of balance; B. the balance between man and nature, short-term and long-term or public and private goods.

Follow-up events

On July 21, 2015, the Pontifical Academies of Sciences and Social Sciences held the conference Modern Slavery and Climate Change: The Commitment of the Cities in the Vatican , at which around 50 mayors from major cities around the world talked to Pope Francis about climate change and modern forms of slavery . Subsequently, on July 22, 2015, members of the government and decision-makers in the field of urban development came together with the SDSN on the subject of Prosperity, People and Planet in the Cities to exchange views on how cities are promoting the implementation of the new goals of sustainable development can.

On September 25, 2015, Pope Francis addressed the General Assembly of the United Nations in New York on the occasion of the opening of the UN Summit to implement the Post-2015 Agenda for Sustainable Development (“ UN Summit to adopt the post-2015 development agenda ”). He put the focus of his speech on global inequality: the poor are "thrown away" by society and at the same time have to live on "thrown away". He called on the international community to demonstrate verifiable determination; the “irresponsible licentiousness of a world economy guided solely by the pursuit of profit and power” should not be played down. In his speech, he described the exclusion of the socially disadvantaged as the “complete denial of human brotherhood” and a “serious attack on human rights”.

Oratorio

On behalf of the Diocese of Limburg , Helmut Schlegel wrote the text for the oratorio “ Laudato si '- A Franciscan Magnificat ” with music by Peter Reulein . This work is based on the Magnificat in Latin and includes texts by Pope Francis from the encyclical Laudato si '. The first performance of the oratorio took place on November 6, 2016 in Limburg Cathedral .

German edition

  • Laudato si: the Pope's environmental encyclical . Complete edition. Paperback. Herder, Freiburg i.Br. 2015, ISBN 3-451-35000-9 .
  • Laudato si: About taking care of the common home . The environmental encyclical with an introduction and subject key. Camino, Stuttgart 2015, ISBN 978-3-460-32134-2 .

literature

  • Bals C, Battenberg U, Becker M, Beutin W, Beyer A, Böhme H, Eick M, George W, Grunwald A, Hahne U, Hauf T, Klein HP, Kress D; Mayer CH, Mertineit A, Nass E, Opielka M, Reheis F, Rödler P, Rösch C, Schmidt J, Suchanek A, Toepfer G, Visbeck M, Zwick Y, von Weizsäcker EU .: Laudato Si '. Scientists respond to Pope Francis' encyclical . Ed .: Wolfgang George. Psychosozial-Verlag, Giessen 2017, ISBN 978-3-8379-2642-2 , p. 367 .
  • Michael Schäfers: How Pope Francis makes politics. On the social encyclical "Laudato si". Ketteler, Waldmünchen 2017, ISBN 978-3-944427-21-8 (156 pages)
  • Klaus Krämer , Klaus Vellguth (ed.): Creation. Live together in the same house. (Theology of One World Vol. 11), Herder Verlag, Freiburg 2017, ISBN 978-3-451-37837-9 (368 pages)
  • Franz Neidl: Pope Francis: What does this earth need us for? Butzon & Bercker, Kevelaer 2018, ISBN 978-3-766624-81-9 (128 pages)

Web links

References and comments

  1. ↑ a b The incipit of the Encyclical - "Laudato si '" ( Sanctus Franciscus Assisiensis cantabat ) - see versio latina - is a quote from the Canticle ( Cantico di Frate Sole or Canticle creature ) of St. Francis of Assisi . The praise “Laudato si ', (mi' signore)” appears in this hymn in eight anaphoric repetitions (see: Cantico di Frate Sole ). For metrical reasons , in order to reduce the number of syllables, the form Laudato si e is elidated to Laudato si ' in this poem . The elision apostrophe stands for the omitted e ( si e ) of an apocope , i.e. an omission at the end of a word. See: Text with a hook - How the Papal Cyclical Quotes St. Francis of Assisi . The Canticle of the Sun , written around 1225, is considered the oldest evidence of Italian literature and is written in "lingua volgare", or more precisely in "volgare umbro", an Umbrian dialect of the High Middle Ages. The shape of it , or apokopiert si ' , is the second person singular present subjunctive of the verb "esse (re)" - according to German "you were" with the verb "to be". In classical Latin, Laudat o si e , mi 'signore would read "Laudatus si s , mi Domine" (German: "Praise you, my lord!"), See: Der Sonnengesang (in Latin version) , with the vocatives mi and Domine . M i ' signore ("volgare umbro") is the elidated form of mi o signore .
  2. ↑ Jörg Bremer : A warning cry for creation . On: FAZ.net , June 18, 2015. Accessed June 18, 2015.
  3. ↑ Laudato si 'No. 10.
  4. ↑ radiovaticana / reading keys ( Memento of 21 June 2015, Internet Archive ), accessed on June 21, 2015.
  5. ^ Catholic press agency Austria : Eco-encyclical "Laudato sii" will be a contribution to the climate summit in Paris. June 3, 2015. Accessed June 5, 2015.
  6. ↑ Pope is working on his second encyclical. ( Memento of June 26, 2015 in the Internet Archive ) On: Vatican Radio , March 23, 2015. Retrieved June 18, 2015.
  7. ^ Pontificial Academy of Sciences : Protect the Earth, Dignify Humanity. The Moral Dimensions of Climate Change and Sustainable Humanity. Workshop, April 28, 2015. Accessed June 18, 2015.
  8. ^ Pope Francis throws the weight of his office behind tackling climate change. In: The Washington Post , April 15, 2015. Retrieved June 18, 2015.
  9. ↑ Hans-Jürgen Schlamp: The green Pope . On: Spiegel Online , June 16, 2015. Retrieved June 17, 2015.
  10. ↑ Julius Müller-Meiningen: Eco-Encyclical causes trouble in advance. On: Rheinische Post online, June 17, 2015 (page 6). Retrieved June 17, 2015.
  11. ^ Catholic relief services , accessed February 22, 2016
  12. ↑ Climate researcher Schellnhuber speaks in the Vatican: "Risk for humanity" . Potsdam Institute for Climate Impact Research. June 18, 2015. Retrieved June 18, 2015.
  13. ^ Avviso di Conferenza Stampa, June 10, 2015 . press.vatican.va. June 10, 2015. Retrieved June 18, 2015.
    salastampa, 2015/06/18
  14. ↑ M. Fischer in schoenstatt.org , accessed on June 21, 2015.
  15. ^ Radiovaticana.va ( Memento from March 4, 2016 in the Internet Archive ), September 29, 2015.
  16. ^ Eco-encyclical: Pope calls people's lifestyle "suicidal" . On: Spiegel online , June 18, 2015. Accessed June 18, 2015.
  17. ↑ Resonator podcast of the Helmholtz Association : Mojib Latif and the Pope (episode 66, July 31, 2015)
  18. ^ Analysis of Pope Francis' Encyclical Laudato Si . Climate feedback. Retrieved August 25, 2016.
  19. ↑ Schellnhuber: Encyclical on the height of time. ( Memento of June 18, 2015 in the Internet Archive ) On: Vatican Radio , June 18, 2015. Retrieved June 18, 2015.
  20. ↑ Quirin Schiermeier, Why the Pope's letter on climate change matters . In: Nature (2015), doi: 10.1038 / nature.2015.17800 .
  21. ↑ a b Hope from the Pope . In: Nature 522, (2015), 391, doi: 10.1038 / 522391a .
  22. ^ Marcia McNutt , The beyond-two-degree inferno . In: Science 349, Issue 6243, (2015), doi: 10.1126 / science.aac8698 .
  23. ↑ "Freed from the constraints of having to have" http://www.donaukurier.de/lokales/eichstaett/Eichstaett-Von-den-Zwaengen-des-Habenmuessens-befreit;art575,3066678
  24. ↑ Industrialized countries should shift down gear: https://www.welt.de/regionales/bayern/article142711102/Industrielaender-sollen-Gang-zurueckschalt.html
  25. ↑ Daniel Deckers : An Ecological Manifesto . On: FAZ.net , June 18, 2015. Accessed June 18, 2015.
  26. ↑ Environmentalists and researchers praise the Pope's encyclical . In: Greenpeace magazine , June 18, 2015. Retrieved June 20, 2015.
  27. ↑ Voices of the time: http://www.stimmen-der-zeit.com/zeitschrift/online_exklusiv/details_html?k_beitrag=4503953
  28. ^ Bernhard Emunds / Matthias Möhring-Hesse: Social ethical commentary on the circular "Laudato si". In: Pope Francis: The encyclical “Laudato si '. About caring for the common home ”, Freiburg i. Br. 2015, 216–346, p. 228.
  29. ↑ DW, encyclical with South American handwriting http://www.dw.de/enzyklika-mit-s%C3%BCdamerikanischer-handschrift/a-18523462
  30. ↑ Spiegel Online: Amazonas Bishop on the eco-encyclical: "It's about bare survival." Http://www.spiegel.de/panorama/gesellschaft/enzyklika-von-papst-franziskus-bischof-kraeutler-ueber-das- oeko-circular-a-1039446.html
  31. ↑ religion.orf.at: “Mixed reactions to eco-encyclicals”, June 19, 2015 , accessed on June 27, 2015.
  32. ↑ Spiegel Online: encyclical of Francis: The green pope. By Hans-Jürgen Schlamp, June 16, 2015 , accessed June 27, 2015.
  33. ↑ It's our turn. Club of Rome: The big report - Ernst Ulrich Weizsäcker : What we have to change if we want to stay, by Ernst Ulrich von Weizsäcker and Anders Wijkman, together with 32 other members of the club, prepared for the 50th anniversary of the Club of Rome 2018, year of issue 2017, Gütersloher Verlagshaus, accessed on June 20, 2019
  34. ↑ domradio.de: Pope hopes for a new climate protection agreement. Retrieved October 7, 2015.
  35. ^ The Pontifical Academy of the Social Sciences: Prosperity, People and Planet in the Cities - A Special Symposium of the Pontifical Academy of Social Sciences and the UN Sustainable Development Solutions Network on Cities and the Sustainable Development Agenda. Retrieved June 20, 2015.
  36. ↑ Dirk Hautkapp: At the Sustainability Summit: Chancellor Merkel and Pope Francis speak out against social inequality. In: rundschau-online.de. Kölnische Rundschau , September 26, 2015, accessed on April 17, 2016 .
  37. ^ Editing of the Franziskaner: Oratorio Laudato si '- world premiere . Ed .: Provincialate of the German Franciscan Province. Autumn. meinhardt publishing house and agency, Idstein 2016, p. 4 .
  38. ↑ Pontifical Mass and Festival Concert - Church Music Department in the Diocese of Limburg celebrates its 50th birthday. Diocese of Limburg , October 25, 2016, archived from the original on November 6, 2016 ; accessed on November 6, 2016 .