131. Here I would recall the balanced position of Saint John Paul II, who stressed the benefits of scientific and technological progress as evidence of “the nobility of the human vocation to participate responsibly in God’s creative action”, while also noting that “we cannot interfere in one area of the ecosystem without paying due attention to the consequences of such interference in other areas”. He made it clear that the Church values the benefits which result “from the study and applications of molecular biology, supplemented by other disciplines such as genetics, and its technological application in agriculture and industry”. But he also pointed out that this should not lead to “indiscriminate genetic manipulation” which ignores the negative effects of such interventions. Human creativity cannot be suppressed. If an artist cannot be stopped from using his or her creativity, neither should those who possess particular gifts for the advancement of science and technology be prevented from using their God-given talents for the service of others. We need constantly to rethink the goals, effects, overall context and ethical limits of this human activity, which is a form of power involving considerable risks.
I am going backwards a bit the encyclical because I did not emphasize this enough.
I am going backwards a bit the encyclical because I did not emphasize this enough.
For the record, I have been against GMOs for a very long time. This section restates the great necessity of an ethical framework for agribusiness, which does not exist. Those of us from the Midwest have nicknames for some of the biggest polluters of the Mississippi and other rivers, companies into GMO technology. Also, if one followed the collapse of certain areas of farming in India years ago, part of this crisis had to do with multi-international companies pushing GMOs in areas which could not sustain such plants.
The moral repercussions of intensive farming must be identified and addressed. Years ago, in a debate class, I had my student look into the most famous, (or infamous) company in Iowa regarding GMOs and the negative impact on the environment.
The loss of many animals, songbirds and butterflies, as well as honey bees has been connected to GMOs.
The loss of the family farm has to be one of the great tragedies of modern agribusiness schemes. As an old farmer from Missouri told me once, he was sick of the government and business interests telling him how to farm property in his family for over a hundred years. He became so exasperated, he sold a heritage farm.
These issues have not been addressed by the Church in America to the extent these should be. That the Pope begins this discussion is essential.
It is difficult to make a general judgement about genetic modification (GM), whether vegetable or animal, medical or agricultural, since these vary greatly among themselves and call for specific considerations. The risks involved are not always due to the techniques used, but rather to their improper or excessive application. Genetic mutations, in fact, have often been, and continue to be, caused by nature itself. Nor are mutations caused by human intervention a modern phenomenon. The domestication of animals, the crossbreeding of species and other older and universally accepted practices can be mentioned as examples. We need but recall that scientific developments in GM cereals began with the observation of natural bacteria which spontaneously modified plant genomes. In nature, however, this process is slow and cannot be compared to the fast pace induced by contemporary technological advances, even when the latter build upon several centuries of scientific progress.
134. Although no conclusive proof exists that GM cereals may be harmful to human beings, and in some regions their use has brought about economic growth which has helped to resolve problems, there remain a number of significant difficulties which should not be underestimated. In many places, following the introduction of these crops, productive land is concentrated in the hands of a few owners due to “the progressive disappearance of small producers, who, as a consequence of the loss of the exploited lands, are obliged to withdraw from direct production”. The most vulnerable of these become temporary labourers, and many rural workers end up moving to poverty-stricken urban areas. The expansion of these crops has the effect of destroying the complex network of ecosystems, diminishing the diversity of production and affecting regional economies, now and in the future. In various countries, we see an expansion of oligopolies for the production of cereals and other products needed for their cultivation. This dependency would be aggravated were the production of infertile seeds to be considered; the effect would be to force farmers to purchase them from larger producers.
135. Certainly, these issues require constant attention and a concern for their ethical implications. A broad, responsible scientific and social debate needs to take place, one capable of considering all the available information and of calling things by their name. It sometimes happens that complete information is not put on the table; a selection is made on the basis of particular interests, be they politico-economic or ideological. This makes it difficult to reach a balanced and prudent judgement on different questions, one which takes into account all the pertinent variables. Discussions are needed in which all those directly or indirectly affected (farmers, consumers, civil authorities, scientists, seed producers, people living near fumigated fields, and others) can make known their problems and concerns, and have access to adequate and reliable information in order to make decisions for the common good, present and future. This is a complex environmental issue; it calls for a comprehensive approach which would require, at the very least, greater efforts to finance various lines of independent, interdisciplinary research capable of shedding new light on the problem.
136. On the other hand, it is troubling that, when some ecological movements defend the integrity of the environment, rightly demanding that certain limits be imposed on scientific research, they sometimes fail to apply those same principles to human life. There is a tendency to justify transgressing all boundaries when experimentation is carried out on living human embryos. We forget that the inalienable worth of a human being transcends his or her degree of development. In the same way, when technology disregards the great ethical principles, it ends up considering any practice whatsoever as licit. As we have seen in this chapter, a technology severed from ethics will not easily be able to limit its own power.
A key concept for this Pope is that no moral issue can be isolated from another. We in the pro-life moment should know this as well.
It is essential to seek comprehensive solutions which consider the interactions within natural systems themselves and with social systems. We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental. Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature.
Let me skip down to the section on the common good. The common good must be a consideration of each individual's responsible decisions. Is what I do good not only for myself but for others, for the culture, for Western Civilization, for the spreading of the Gospel?
IV. THE PRINCIPLE OF THE COMMON GOOD
156. Human 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 members relatively thorough and ready access to their own fulfilment”.
157. Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development. It has also to do with the overall welfare of society and the development of a variety of intermediate groups, applying the principle of subsidiarity. Outstanding among those groups is the family, as the basic cell of society. Finally, the common good calls for social peace, the stability and security provided by a certain order which cannot be achieved without particular concern for distributive justice; whenever this is violated, violence always ensues. Society as a whole, and the state in particular, are obliged to defend and promote the common good.
Sadly, some Catholics simply do not believe that the Church over and over again, has called us to give special attention to the poor, in St. John Paul II's phrase, "a preferential option" for the poor.
158. In the present condition of global society, where injustices abound and growing numbers of people are deprived of basic human rights and considered expendable, the principle of the common good immediately becomes, logically and inevitably, a summons to solidarity and a preferential option for the poorest of our brothers and sisters. This option entails recognizing the implications of the universal destination of the world’s goods, but, as I mentioned in the Apostolic Exhortation Evangelii Gaudium, it demands before all else an appreciation of the immense dignity of the poor in the light of our deepest convictions as believers. We need only look around us to see that, today, this option is in fact an ethical imperative essential for effectively attaining the common good.
I have written on this blog and others that the basic questions need to be asked, and need to be part of the New Evanelization. Without discussing these basic questions, youth have absolutely no moral framework with which to judge any pro-life or pro-Christian answer.
The Portuguese bishops have called upon us to acknowledge this obligation of justice: “The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next”. An integral ecology is marked by this broader vision.
160. What kind of world do we want to leave to those who come after us, to children who are now growing up? This question not only concerns the environment in isolation; the issue cannot be approached piecemeal. When we ask ourselves what kind of world we want to leave behind, we think in the first place of its general direction, its meaning and its values. Unless we struggle with these deeper issues, I do not believe that our concern for ecology will produce significant results. But if these issues are courageously faced, we are led inexorably to ask other pointed questions: What is the purpose of our life in this world? Why are we here? What is the goal of our work and all our efforts? What need does the earth have of us? It is no longer enough, then, simply to state that we should be concerned for future generations. We need to see that what is at stake is our own dignity. Leaving an inhabitable planet to future generations is, first and foremost, up to us. The issue is one which dramatically affects us, for it has to do with the ultimate meaning of our earthly sojourn.
I am beginning to think that those who do not like the movement of this encyclical are probably readers who were critical of the phenomenological approach of St. John Paul II, as much of his way of looking at realty is in this shared perspective of this section.
The "Me" Generation and the growth of narcissistic personalities in our society are not new phenomena, but here, the Pope refers to the Idiocracy state to come if things cannot be changed both spiritually and physically.
161. Doomsday predictions can no longer be met with irony or disdain. We may well be leaving to coming generations debris, desolation and filth. The pace of consumption, waste and environmental change has so stretched the planet’s capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophes, such as those which even now periodically occur in different areas of the world. The effects of the present imbalance can only be reduced by our decisive action, here and now. We need to reflect on our accountability before those who will have to endure the dire consequences.
162. Our difficulty in taking up this challenge seriously has much to do with an ethical and cultural decline which has accompanied the deterioration of the environment. Men and women of our postmodern world run the risk of rampant individualism, and many problems of society are connected with today’s self-centred culture of instant gratification. We see this in the crisis of family and social ties and the difficulties of recognizing the other. Parents can be prone to impulsive and wasteful consumption, which then affects their children who find it increasingly difficult to acquire a home of their own and build a family. Furthermore, our inability to think seriously about future generations is linked to our inability to broaden the scope of our present interests and to give consideration to those who remain excluded from development. Let us not only keep the poor of the future in mind, but also today’s poor, whose life on this earth is brief and who cannot keep on waiting. Hence, “in addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity”.
So far, except for two paragraphs on global warming, I cannot disagree with what has been stated, as most of the above has been said before by other popes, either in encyclicals or in letters, or speeches.
But, the crunch section follows, and I shall return to that later today.