Pontifex as Bridge Builder: the Encyclical Laudato Si’

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Introduction by Bill Benzon

This month I've decided to turn things over to my good friend Charles Cameron, whom I've known for somewhat over a dozen years, though only online. He's a poet and a student of many things, most recently religious fundamentalism and its contemporary manifestations in terrorism. He characterizes himself as a vagabond monk and he blogs at Zenpundit and at Sembl. When he was eleven he applied to join an Anglican monestery and, while they didn't take him in, that act did bring him to the attention of the remarkable Fr. Trevor Huddleston, who became his mentor for the next decade. Thereafter Cameron explored Tibetan Buddhism, Hindu mysticism, and Native American shamanism. He's been around.

But it's his connection with Trevor Huddleston that got my attention, for Huddleston managed to broker a gift between two trumpet-player heroes of mine. At one point in his career he was in South African, where a young Hugh “Grazin in the Grass” Masekela was one of his students. On a trip to America, Fr. Huddleston met Louis Armstrong and got him to give Masekela a trumpet.

To the bridge builders…

Pontifex as Bridge Builder: the Encyclical Laudato Si'

by Charles Cameron

I propose that in his recent encyclical Laudato Si', Pope Francis is exercising his function as Supreme Pontiff, or @pontifex as he calls himself on Twitter – a pontifex being literally a bridge builder. It is my contention that in his encyclical he bridges a number of divides, between Catholic and Orthodox, sacramental and social, liberal and conservative, religious and scientific, even Christian and Muslim, traditional and of the fast advancing moment, in a manner which will impact our world in ways yet unforeseen.

It is my contention, also, that his pontificate provides the third step in a momentous journey.

The first step, as I see it, was taken by Christ himself in the Beatitudes – blessed are the poor in spirit, they that mourn, the meek, the merciful, the pure in heart, the peacemakers – and in his doctrine of forgiveness, not once only but a myriad of times. The second was taken by Francis of Assisi, in his Canticle of Creatures – praised be you, my Lord, with all your creatures, especially Sir Brother Sun, through Sister Moon and the stars, praised be You, my Lord, through our Sister Mother Earth, who sustains and governs us.. blessed those who endure in peace.. – and in his crossing the front lines of war during the crusades to greet in peace the Sultan Malik Al-Kamil in Damietta, Egypt. And in taking the name Francis, in washing and kissing on Maundy Thursday the feet of both male and female, Christian and Muslim juvenile offenders in prison, and in issuing this encyclical, I would suggest Pope Francis, born Jorge Mario Bergoglio, is taking the third step.

The line, the transmission, is of sheer humility. It begins with the Founder of the line, Christ himself, lapses, which all high inspirations must as routine replaces charisma, only to emerge brilliantly a millennium later in the saintly maverick, Francis, lapses again though still fermenting in the imagination of church and humankind, and now at last shows itself once more, in that most unexpected of places: in the heart of the bureaucracy, at the head of the hierarchy, atop the curia, simple, idealistic, practical – a pontifex building bridges.

And in all this, there is lyricism.

It is characteristic of St Francis that he is lyrical, not just in his great Canticle of Creatures but in his lifelong love of chivalry and the songs of the troubadours, in his words – like Orpheus, he could tame the beasts – and in his preaching to the birds.

Of St Francis, the Pope writes:

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 was particularly concerned for God’s creation and for the poor and outcast ..

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.

It is only appropriate, therefore, that Pope Francis titles his encyclical with the ongoing refrain of his chosen name-sake’s Canticle, Laudato Si’. The encyclical’s opening words set this lyrical theme and tone, which is indeed the theme behind Francis’ own pontificate and this encyclical in particular:

“LAUDATO SI’, mi’ Signore” – “Praise be to you, my Lord”. 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. “Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit with coloured flowers and herbs”.

This sister now cries out to us because of the harm we have inflicted on her…


Scott Beauchamp comments in his Baffler piece, It Sounds Like a Melody,

Laudato Si’ is 184 pages long. Only twenty-eight of those are about the politics of environmental change. The rest is theology.

It is. It also, as Beauchamp’s title suggests, sounds like a melody.

Beauchamp is quoting Ornette Coleman here, who said of his own playing, “it sounds like a melody, but it’s not a melody.” An encyclical is not a melody, but in Francis’ voice it sounds like one.

Catholic and Orthodox

In proposing that Laudato Si’ is a work of bridge-building, I want to suggest reading it as an ecumenical document, bridging the Great Schism between the Catholic and Orthodox churches of 1054. Francis’ encyclical is explicit as to the ecumenical impact it hopes to achieve, mentioning and quoting Francis’ “beloved Ecumenical Patriarch Bartholomew, with whom we share the hope of full ecclesial communion.”

Indeed, when presented to the world at a conference in the Vatican, the encyclical was introduced by a panel that notably included Metropolitan John of Pergamon, representing Patriarch Bartholomew.

The Ecumenical Patriarch is informally known as “the Green Patriarch”. John Chryssavgis writes of him:

No other church leader has been so recognized for his leadership and initiatives in confronting the theological, ethical and practical imperative of environmental issues in our time as the Ecumenical Patriarch Bartholomew of Constantinople. He has long placed the environment at the head of his church's agenda, earning him numerous awards and the title ‘Green Patriarch'.

John (Zizioulas) of Pergamon himself is known, among other things, as the author of Preserving God’s Creation: three lectures on theology and ecology, published in 1989 and ‘90 in King’s College London Theological Review. In his introductory remarks at the conference announcing the encyclical, he said:

I should like to begin by expressing my deep gratitude for the honour to be invited to take part in this event of launching the new Encyclical of His Holiness Pope Francis’ Laudato Si’. I am also honoured by the fact that His All-Holiness, the Ecumenical Patriarch Bartholomew, has asked me to convey to you his personal joy and satisfaction for the issuing of the Encyclical. As some of you may already know, the Ecumenical Patriarchate has been the first one in the Christian world to draw the attention of the world community to the seriousness of the ecological problem and the duty of the Church to voice its concern and try to contribute with all the spiritual means at its disposal towards the protection of our natural environment. Thus, back already in the year 1989, Ecumenical Patriarch Dimitrios issued an Encyclical to the faithful Christians and to all people of good will, in which he underlined the seriousness of the ecological problem and its theological and spiritual dimensions.

But these remarks do no more than touch the surface of the devotional theology in which the Orthodox approach creation. When Metropolitan John says “The issuing of the Encyclical Laudato Si’ is, therefore, an occasion of great joy and satisfaction for the Orthodox”, the words “great joy” convey the merest hint of what is intended.

Let me share and expand here some paragraphs of my guest blog at LapidoMedia, where I am currently serving as editor, Poetry, controversy and praise in Pope Francis’ Encyclical:

It has long been the Eastern Church which has taken an understanding of the sacred gift of the earth to its deepest and most profound levels.

Indeed, Orthodox theologians from St Maximus the Confessor down to the present day have held that the transformation of the earth is central to our human purpose. St Maximus explains the meaning of the world by saying, ‘that is why the Word became flesh: to open to us, through the holy flesh of the earth transformed into a eucharist, the path to deification.’ The world will become a “eucharist” – a word that describes both the great and continuing sacrifice of the Mass, and, literally in the Greek, a thanksgiving.

As man becomes less sinful and more like the Creator in whose image he was made, the world under his care becomes the paradise that has always been its destiny. Again, the high lyrical note sounds in Metropolitan John’s 1989 homily in Zurich, A Theology of Creation:

Christ, through his Incarnation, his Resurrection, his Ascension and his sending of the Holy Spirit, has brought about the potential transfiguration of the universe. … In him fallen matter no longer imposes its limitations and determinisms; in him the world, frozen by our downfall, melts in the fire of the Spirit and rediscovers its vocation of transparency.

These words express the Orthodoz’ fiery and blazing sense of the world as not merely “the ecology” in peril, not simply “the creation” even, but as the veil and symbol through which our creator aches to speak with us, to reveal his beauty, his love, his care.

Sacrament and Society

The words, the lyricism, the aspirations are so lofty that the secular mind may not reach them, and even the religious mind falter for lack of oxygen, but they are the sacramentally sustained basis for a move outward, into the world, driven by the exigencies of our pre-catastrophic situation.

Francis aims to appeal to both sacramental and social motivations, offering the sacramental value of the human individual as the driver for the highest and fullest movement towards love, truth, justice, and peace.

In my own early adolescence, my own mentor, Fr. Trevor Huddleston CR, counseled me to anchor myself in the sacramental and move out into the world to accomplish what measure of social good I might find myself called and suited to. In his great book Naught for your Comfort – the first non-fiction book to challenge the inhumanity of Apartheid in his much lived South Africa – Fr Trevor made this causal link between the sacramental, contemplative and mystical life and the necessity for actions of social justice explicit, writing in a key paragraph:

On Maundy Thursday, in the Liturgy of the Catholic Church, when the Mass of the day is ended, the priest takes a towel and girds himself with it; he takes a basin in his hands, and kneeling in front of those who have been chosen, he washes their feet and wipes them, kissing them also one by one. So he takes, momentarily, the place of his Master. The centuries are swept away, the Upper Room in the stillness of the night is all around him: “If I, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet.” I have knelt in the sanctuary of our lovely church in Rosettenville and washed the feet of African students, stooping to kiss them. In this also I have known the meaning of identification. The difficulty is to carry the truth out into Johannesberg, into South Africa, into the world.

Similarly Pope Francis, from within his richly sacramental perspective, intends and calls for us to shift the world from what he perceives as its present, dire and eventually catastrophic course to one which will by contrast be loving, creative, and sustainable.

Liberal and Conservative

In bridging sacramental and social values, the Pope’s plea is unavoidably and interestingly controversial.

Let me draw again on my observations in my LapidoMedia post:

While those in the environmental movement worldwide welcome it, conservatives who doubt the theory of global warming – or celebrate the global market economy and consumerism – see the Pope’s encyclical as a radical attack on core values.

Ross Douthat in his New York Times op-ed, Pope Francis’ Call to Action Goes Beyond the Environment, notes that the encyclical “includes, as many liberals hoped and certain conservatives feared, a call to action against climate change.” It also contains, as many liberals feared and many conservatives will take comfort in, a clear statement of the Catholic Church’s continuing position on abortion.

“Since everything is interrelated,” Francis writes, “concern for the protection of nature is also incompatible with the justification of abortion.” And “How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties?”

Both climate change believers and doubters, pro-choice and pro-life factions, will find their own concerns addressed in this encyclical. Indeed, Pope Francis offers both liberals and conservatives something to applaud and something to trouble them. And this brings us to the heart of the encyclical.

Francis quotes Pope Benedict XVI, who “observed that the world cannot be analyzed by isolating only one of its aspects, since ‘the book of nature is one and indivisible’, and includes the environment, life, sexuality, the family, social relations, and so forth. It follows that ‘the deterioration of nature is closely connected to the culture which shapes human coexistence’.”

Both the environmental and pro-life strands in Francis’ encyclical stem from his view of the unity of God’s creation, and the human role, created ‘in the image of God’, within it. Indeed, it is this unified vision which makes the encyclical both richly welcome and deeply disturbing to many on both sides of some of the great divides of our time.

This in turn begs the question, what happens when an influential world figure of undoubted moral stature crosses the lines that usually separate opposing camps? Does he lose respect on both sides? Or does he begin to build a bridge between them?

Religion and Science

The same issue arises when we view Francis’ encyclical as building a bridge between religion and science.

Once again, we can turn to the Orthodox church for an early understanding of the situation. John Chryssavgis in Theology, Ecology and the Arts: Reconciling Sacredness and Beauty, tackles the longstanding “war” between religion and science, writing:

In his book Being as Communion, Metropolitan John [Zizioulas] of Pergamon, arguably the foremost Orthodox theologian today, compares these two different approaches, and asserts that: Science and theology for a long time seemed to be in search of different sorts of truth, as if there were not one truth . . . This resulted in making truth subject to a dichotomy between the transcendent and the immanent.

One of the primary and visionary goals of the ecological initiatives of the Ecumenical Patriarchate has been precisely the reconciliation of these two ways, which have long been separated and estranged. Pope Francis has the same visionary goal, expressing it in his detailed exposition of the science behind climate change. As a correspondent in the scientific journal Nature’s News blog put it, “never before has a pope drawn so resolutely from science, a sphere that has long been considered irreconcilable with essential Catholic religious beliefs.”

The encyclical’s passages include such purely scientific observations as this paragraph, chosen as much for its generality as for its detail:

A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system.… It is true that there are other factors (such as volcanic activity, variations in the earth’s orbit and axis, the solar cycle), yet a number of scientific studies indicate that most global warming in recent decades is due to the great concentration of greenhouse gases (carbon dioxide, methane, nitrogen oxides and others) released mainly as a result of human activity.

And what of those who dispute this scientific consensus? He includes them in his regret and hope:

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.

Christian and Muslim

That greater ecumenism which seeks to reconcile the world’s great faiths finds its quiet place in the encyclical too. St Francis – as Dr Hoeberichts demonstrates to my satisfaction in his Francis and Islam – had a willingness for his “little brothers” to live among the Saracens in humility and peace, at a time when this was far from the normative teaching of the church in those crusading times.

Idries Shah would take the matter further, observing that ”The atmosphere and setting of the Franciscan Order is closer to a dervish organization than anything else” and that Francis’ poetry “so strongly resembles in places that of the love poet Rumi that one is tempted to look for any report which might connect Francis with the Sufi order of the Whirling Dervishes.”

Shah then goes on to recount the tale of St Francis and Brother Masseo arriving at a fork in the road. When Masseo asked which road they should take, Francis instructed him to “turn round and round as children do, until I tell you to stop.” When at last Francis gave the command to stop, Masseo found himself facing the road to Siena. “Then to Siena we must go,” Shah tells us St Francis said – “and to Siena they went.”

Perhaps most suggestively, the Pope’s encyclical in a footnote quotes a Sufi poet:

The spiritual writer Ali al-Khawas stresses from his own experience the need not to put too much distance between the creatures of the world and the interior experience of God. As he puts it: “Prejudice should not have us criticize those who seek ecstasy in music or poetry. There is a subtle mystery in each of the movements and sounds of this world. The initiate will capture what is being said when the wind blows, the trees sway, water flows, flies buzz, doors creak, birds sing, or in the sound of strings or flutes, the sighs of the sick, the groans of the afflicted…”

Again, the intense lyricism. And it is perhaps notable that Ibn 'Arabi, the Shaykh al-Akbar, quotes a closely similar saying from another North African master, Abu 'Uthman al-Maghr.

Ali al-Khawas’s words are drawn from his pupil Sha'rani’s Lata'if a-lminan wa-l-akhlaq, or al-Minan Al-kubra. Dr Alan Godlas of the University of Georgia, a noted scholar of Sufism, has kindly allowed me to quote these two sentences as part of a longer translation which he hopes to publish in full in due course:

And among that which God, may He be blessed and exalted, has granted by means of Himself to me is [the following]: my not hastening to repudiate whoever stands up [during sama'] and engages in ecstatic dance, even if he were to be among transgressors or even if he was not used to it, since God (ta'ala) [during such a dance] might unveil the veil from some hearts, such that they would yearn for their primordial homeland and then sway, like the tree that, as it were, desires to pull its roots from the earth. I heard Sidi 'Ali al-Khawwāṣ (may God – ta'ala – have mercy upon him) say, “Samāʿ (the practice of both listening to the singing of spiritual poetry and music as well as dancing) has a great effect on the inrushing of [spiritual] truths [into the consciousness of the practitioner]

The attitude is a merciful and forgiving one – and once again, the whirling dance and song are at the heart of its inspiration.

His pupil, the scholar-sufi al-Sha'rani describes al-Khawwāṣ as “an unlettered man” and “a man who is totally hidden such that almost no one knew of his sainthood and knowledge except for the practicing scholars, for he is indeed a perfect man to us without any doubt!” Such was the poet-saint that the Pope quotes in his encyclical – In a footnote, yet another bridge from this second Francis to Islam.

Traditional and Immediate

In all of this, Francis is balancing the traditional – the magisterium or timeless teachings of the church – with the immediate – the crisis at hand.

Pope John XXIII, he notes, “addressed his message Pacem in Terris to the entire ‘Catholic world’ and indeed ‘to all men and women of good will’.” John XXIII spoke at a time when the world was ‘teetering on the brink of nuclear crisis.’ Pope Francis regards the current world situation as no less dire, and addresses a yet wider audience:

Now, faced as we are with global environmental deterioration, I wish to address every person living on this planet. … In this Encyclical, I would like to enter into dialogue with all people about our common home.’

The final bridge Francis wishes to build is one he hopes we will cross – the bridge between his own and the church’s sacramental insight, and our will to cherish and protect our home, our niche, our planet.

* * * * *

I am indebted to Bill Benzon for his generous invitation for me to post at 3QD on the topic of the Encyclical, to Jenny Taylor for her permission to quote from my LapidoMedia blog post, to Alan Godlas for his permission to quote a part of his upcoming translation of the relevant passage from al-Sha’rani, and for further help regarding al-Sharani and al-Khawwas received from Jane Clark, Julian Cook, and others at Beshara.