Come thy ways, come along with me; see note on i.
In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us. This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her.
We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. We have forgotten that we ourselves are dust of the earth cf.
Nothing in this world is indifferent to us 3. More than fifty years ago, with the world teetering on the brink of nuclear crisis, Pope Saint John XXIII wrote an Encyclical which not only rejected war but offered a proposal for peace.
Now, faced as we are with global environmental deterioration, I wish to address every person living on this planet. In my Apostolic Exhortation Evangelii GaudiumI wrote to all the members of the Church with the aim of encouraging ongoing missionary renewal.
In this Encyclical, I would like to enter into dialogue with all people about our common home. Saint John Paul II became increasingly concerned about this issue. The social environment has also suffered damage.
Both are ultimately due to the same evil: Man does not create himself. Outside the Catholic Church, other Churches and Christian communities — and other religions as well — have expressed deep concern and offered valuable reflections on issues which all of us find disturbing.
To give just one striking example, I would mention the statements made by the beloved Ecumenical Patriarch Bartholomew, with whom we share the hope of full ecclesial communion.
At the same time, Bartholomew has drawn attention to the ethical and spiritual roots of environmental problems, which require that we look for solutions not only in technology but in a change of humanity; otherwise we would be dealing merely with symptoms.
I do not want to write this Encyclical without turning to that attractive and compelling figure, whose name I took as my guide and inspiration when I was elected Bishop of Rome.
I believe that Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. He is the patron saint of all who study and work in the area of ecology, and he is also much loved by non-Christians.
He loved, and was deeply loved for his joy, his generous self-giving, his openheartedness. He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace.
Francis helps us to see that an integral ecology calls for openness to categories which transcend the language of mathematics and biology, and take us to the heart of what it is to be human. Just as happens when we fall in love with someone, whenever he would gaze at the sun, the moon or the smallest of animals, he burst into song, drawing all other creatures into his praise.
That is why he felt called to care for all that exists. If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs.
By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. The poverty and austerity of Saint Francis were no mere veneer of asceticism, but something much more radical: What is more, Saint Francis, faithful to Scripture, invites us to see nature as a magnificent book in which God speaks to us and grants us a glimpse of his infinite beauty and goodness.
For this reason, Francis asked that part of the friary garden always be left untouched, so that wild flowers and herbs could grow there, and those who saw them could raise their minds to God, the Creator of such beauty.
The urgent challenge to protect our common home includes a concern to bring the whole human family together to seek a sustainable and integral development, for we know that things can change.
The Creator does not abandon us; he never forsakes his loving plan or repents of having created us. Humanity still has the ability to work together in building our common home.
Here I want to recognize, encourage and thank all those striving in countless ways to guarantee the protection of the home which we share. Young people demand change. They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded.
I urgently appeal, then, for a new dialogue about how we are shaping the future of our planet. We need a conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all. The worldwide ecological movement has already made considerable progress and led to the establishment of numerous organizations committed to raising awareness of these challenges.
Regrettably, many efforts to seek concrete solutions to the environmental crisis have proved ineffective, not only because of powerful opposition but also because of a more general lack of interest.
Obstructionist attitudes, even on the part of believers, can range from denial of the problem to indifference, nonchalant resignation or blind confidence in technical solutions. We require a new and universal solidarity.
As the bishops of Southern Africa have stated: I will begin by briefly reviewing several aspects of the present ecological crisis, with the aim of drawing on the results of the best scientific research available today, letting them touch us deeply and provide a concrete foundation for the ethical and spiritual itinerary that follows.Words Essays, Notes, Articles, Debates, Paragraphs & Speech in English.
Poetry (the term derives from a variant of the Greek term, poiesis, "making") is a form of literature that uses aesthetic and rhythmic qualities of language—such as phonaesthetics, sound symbolism, and metre—to evoke meanings in addition to, or in place of, the prosaic ostensible meaning..
Poetry has a long history, dating back to prehistorical times with the creation of hunting poetry in. IOANNES PAULUS PP. II VERITATIS SPLENDOR. Blessing. Venerable Brothers in the Episcopate, Health and the Apostolic Blessing! The splendour of truth shines forth in all the works of the Creator and, in a special way, in man, created in the image and likeness of God (cf.
Gen ). Truth enlightens man's intelligence and shapes his freedom, leading him to know and love the Lord. [Rev. 6/2/ PM] CHAPTER A - MEDICAL USE OF MARIJUANA. GENERAL PROVISIONS.
NRS A Definitions.. NRS A “Administer” defined.. NRS A “Attending provider of health care” defined.. NRS A “Cachexia” defined.. NRS A “Chronic or debilitating medical condition” defined. Following is a detailed look at the specifics of US film industry habit with regards screenplay presentation and the ways to deal with them, given their non-standard nature.
However, if you are discussing, for example, the historical context in which the episode originally aired, you should cite the full date. Because you are specifying the date of airing, you would then use WB Television Network (rather than Mutant Enemy), because it was the network (rather than the production company) that aired the episode on the date you’re citing.