Signs of Hope

Introductory considerations

Almost every day, we are confronted with new signs of tragedy: wars, violence, natural disasters, economic injustice, political corruption, and rank poverty. What right, then, do we have to speak of hope? The answer is evident. This is the very time to do so: to offer hope, to act in hope, perhaps in small ways, but also in the most difficult of situations. In the words of Gaudium et Spes: “The joys and hopes, the sorrows and suffering of humanity, above all of the poor and of all who suffer, are also ours as disciples of Christ” [Gaudium et Spes, #1].

The word “hope” is in itself a paradox. It almost presupposes difficulties, the need to change. It is basically future oriented and can never stand alone. It springs from faith that is from the firm belief that situations can change; that as God wills the good of all, so must we. Moreover, hope cannot survive unless it is accompanied by a love that serves. The two basic principles of the social teaching of the Church: the dignity of the human person, each person and all peoples, and the unity of the human family, are actually an expression of a profound hope in humanity. This is the context out of which I shall speak of signs of hope in a world that is radically one in so many ways and so deeply divided in others.                                                                          

A NEW GLOBAL CONSCIOUSNESS

The information revolution has made us keenly aware of the “joys and the sorrows” of peoples across the entire world. We actually have a visual global consciousness. With this clearly comes greater responsibility. Our growing awareness of so many tragic situations can, however, actually lead to a lack of what I might call a “staying factor.”. For example: the recent disasters left in the trail of the earthquake in Kashmir and hurricane Stan in Central America could displace in our mind and even action the harsh reality of Katrina and Rita, not to speak of the Tsunami tragedy and the on-going needs of the thousands that it affected. As disciples of Christ, we are called to share the sufferings of all. Actually often the Churches, together with other religious bodies and non-governmental organizations on the ground, do much to assure that when the television cameras leave those in need are not forgotten. A true sign of hope is that so many people help others simply because they are in need.

Globalization has created multiple and complex links in the economic and financial fields. We can even speak of a growing global culture, that of the West. The problems that this can give rise to have no simple or universal solutions. I shall focus on just one of them: that of a growing environmental degradation. It actually affects almost all aspects of human endeavor. Our growing realization of the extent of the problem is again a sign of hope.

Care for creation: a sacred trust

The obligation to care for the earth is part of almost all religious traditions. Collaboration at that level is therefore not only possible but actually growing. I will offer just one example. In June 2001, the Iranian Government organized an “international seminar on environment, religion and culture”. The “Final Statement,” adopted by consensus was based on common moral principles that would promote environmentally responsible behavior.   

The Judeo-Christian tradition in particular has profound common roots in this regard. The very first words of the Bible “in the beginning” tell us about the creation of an orderly world (today we would have to say universe), – each element of which was good. The whole was “very good.” We all too often forget that we are an integral part of this creation. At the same time, we stand apart in a significant way. Made in the image and likeness of God, we are free to choose good or evil and are therefore responsible for our acts. 

From the beginning, a limit was placed in our use of the goods of the earth – not to eat of the fruit of a tree. When this limit was not respected, not only the human person but the whole of creation suffered: “cursed is the ground because of you” [Gn 3, 18]. This reference to the intrinsic relationship between human action and the good of the rest of creation is found throughout the Old Testament. Again and again, we read that the land suffers from the infidelity of the people [e.g. Is. 24: 4-7; Jer 12: 4, Hos 2: 12, Hos 4: 1-3]. 

So great was God’s love for the world that the Son became one of us and walked our land, basing much of his teaching on the nature that surrounded him: shepherds, flocks, seed, harvests, quality of grain, fishing techniques. His supreme gift of self – the Eucharist – is both the fruit of the earth and the work of human hands. How often do we truly reflect on the meaning of the Pauline passage that not just humanity but all of creation longs for redemption? [Rm. 8: 19-23]

There is still another “in the beginning” that we do not often think of: the Prologue of John’s Gospel. “In the beginning was the Word….” John tells us that this Word was ‘turned toward God’ and that all things came to be through this Word [Jn 1: 1-3]. Creation also bears the image of this Word, spoken in time. The Spirit, the on-going presence of the divine among us, is also called Creator. If the human person was created in the image of a God of loving relationships, all of creation also reflects this. Creation is therefore dynamic or, according to Teilhard de Chardin, cosmic. We cannot forget, however, that it is also finite.

There will actually be an end of time, when the New Jerusalem will come down from God [Rev 21: 7]. Its description reflects, in almost minute detail, the first creation with one startling difference. It is no longer question of a Garden but of a City: the epitome of human activity. 

Pope John Paul II, who developed a vast moral teaching on the environment, did not hesitate to remind us again and again that creation is a gift of God that has been entrusted to us. We are actually to be co-creators with God. We have the moral obligation, therefore, to care for the earth in the light of future generations. We have no right to deprive them of hope. Still more, John Paul II told us that we were to learn the language of nature: to listen to its voice.

The whole world, including the earth, sea, coastlands, deserts and cities, is invited to sing to the Lord a “new song” (cf. Is. 42:10-12). All space is involved, even in its furthest horizons …All the Earth’s inhabitants are invited to become like an immense choir to acclaim the Lord with exultation and to give him glory. [Message of John Paul II to Bartholomew I, Ecumenical Patriarch of Constantinople, 27 May 2003]

Care for the environment: a key global concern

The actual state of the environment affects almost all aspects of life: economic systems, the production of goods, the development of peoples, access to food and water, health. At the 1998 meeting of States Party to the Convention on Climate Change, agreement was reached – not without significant difficulty – that human activity was affecting the environment. While this may seem self-evident, the political decisions that could slow down or even reverse this change are still not accepted by all. 

Another statement from the international community gives pause for thought. The United Nations Geo 2000 Report stated that any given society reflects the values of its citizens and went on to say that, in the light of growing environmental degradation, we cannot act as if we are owners of the earth. We are only stewards and the future of the world actually depends on the choices we make now. The parameters of our choices must therefore be future-oriented and for the good of the poorer sectors of society. This United Nations statement could almost be considered a quotation from the Social Teaching of the Church. 

Global environmental problems and the good of all

Environmental degradation knows no frontiers. I shall give only one example: climate change.

Throughout history, and usually over long periods of time, our climate has varied. Today, there is sufficient scientific evidence to be able to affirm that an accelerated climate change has several identifiable causes and a broad range of consequences. There is a marked increase in the concentration of carbon dioxide and other greenhouse gases in the atmosphere. It is much greater than predicted and is expected to continue to increase with the industrialization of such major developing economies as China and India. To slow down, halt and possibly reverse the effects of climate change has now become a major international concern.

To do so will require changes in the industrial sector, in energy production and use, in agricultural practices, in the protection of fresh water sources. In short: our entire approach to our use of the resources of the earth. To quote John Paul II again: “…Emergencies of a planetary nature have reached the level of extreme danger, making us see the risk of a type of ‘environmental holocaust’.” [Address to the International Scientific Community: Ettore Miaorana Centre, Sicily, 8 May 1993, No. 6]    That the Pope would speak out so strongly again and again makes it impossible for us to separate our religious belief and our concern for the good of society across the world. This is a challenging sign of hope that, if not acted upon, could have severe consequences, in the first place for the poor, but also for all lands and all peoples.

Fossil fuels, high polluters, remain the driving force of much of the energy needs of modern life. Their production also under girds the economy of several countries. The protection of access to these fuels can likewise become a serious political issue and a factor in global unrest. Are there any signs of hope in such a situation? Yes, there are, and the first one is the commitment of nearly all the governments of the world to reduce their emissions of carbon dioxide and other greenhouse gases.

Human ingenuity is also evident in the development of new sources of energy. Solar power is becoming increasingly efficient while the use of wind power is growing as is that of hydroelectric power. Even the power of waves is being harnessed. Hydrogen engines for means of transportation are now actually becoming a reality. Also not to be overlooked is the growing awareness on the part of so many of the seriousness of the problem. This all augurs well for the future of a globalized world. A strong belief in human ingenuity is a solid basis for this hope. When self-interest is transformed into working for the common good, it can actually enrich the lives of all. It may mean, however, that many of us will have to have the courage to let go. How often do we reflect on the meaning of the word “consumer” in relation to our model of society?

A MORAL FRAMEWORK

Addressing major environmental problems calls into play a series of moral principles that form an ethical framework rooted in realistic hope. I shall simply list some of the key ones:

•  The goods of the earth are a unique patrimony for all of humanity. This places limits on their use.

•  All of the natural world has a value in its own right. It has its own laws and language, which must be learned. Its delicate balance must also be respected; its disruption can have serious and long-lasting consequences.

•  The possible repercussions of environmental abuse in one part of the world on other regions must be taken into consideration in making decisions.

•  There is an urgent need not only for national but also global environmental regulations and law. [It should be noted that many environmental agreements already exist.]

•  We are to seek the good of all because we are ultimately responsible for this good, which is inseparable from sound and healthy surroundings.

•  When people live in harmony with all, including their environment, peace reigns.

To live in accord with such principles calls for hard decisions on all levels, for example, the transfer of clean and appropriate technologies to developing countries, knowing that by doing so their products will perhaps become more competitive on the market.

Modern consumer societies – those to which we belong – present perhaps the greatest moral challenge of all. The 2002 Joint Declaration of John Paul II and Bartholomew I, the Patriarch of the Greek Orthodox Church, stated that what is required is an act of repentance on our part. A solution on the economic and technological level can only be found if we undergo in the most radical way an inner change of heart which can lead to a change in life-style and of unsustainable patterns of consumption and production. This goes to the heart of the problem for each one of us. How to answer is far from clear.

The economic, financial and political fields in modern consumer societies are not abstractions. They respond to very concrete exigencies, among which the market, which is not immoral in itself. The moral question to explore is who benefits from it? Who is harmed by it? Globalization in itself could have significant potential for good if it were oriented towards a better distribution of the basic social goods: food, shelter, security, health and educational facilities. If each sector of a society would take into concrete consideration, not profit alone, but the good of the people and of the earth itself, globalization would be a positive reality, not a source of concern. It would give concrete expression to hope realized. 

Conclusion: A beauty that saves

A sign that can offer hope is that of beauty. Beauty is intimately related to harmony and order: that of the first days of creation. Modern science has revealed to us the ordered beauty of the infinitely small, while the wonder of our earth seen from space continues to astound us and even to give rise to reverence.

In the beginning, God paused, rested, and saw that creation was very good. Interestingly enough the Hebrew word tôb means both good and beautiful, as does the Greek kalón. Is it not this beauty that is good that we are called to promote as co-creators with God? The harmony of the natural world must be matched by the beauty of the urban milieu: the work of human hands. We are building the city of the end-times.

Shared convictions, a solid basis of hope, are also reflected in several international declarations, among which are the Millennium Goals. The results of the recent World Summit at the UN indicated how far we still have to go to achieve them. The “staying factor” must come into play. 

…John Paul II … noted that the convergence of values rooted in truth “will provide a potent underpinning for the true and planetary ethics which the world now needs” [Fides et Ratio , 14 September 1998, 104]. 

In closing, let us return to Gaudium et Spes which states that when we develop the earth by the work of our hands or by technology, we are carrying out the plan of God given to us at the beginning of time: that of perfecting creation and developing ourselves. At the same time, we are answering the call of Christ: that of placing ourselves at the service of one another. [Cf. Gaudium et Spes, #57 passim ]  

Our growing global consciousness is in itself a sign of hope. It is, however, not enough. We must act out of this consciousness that of Gaudium et Spes. We must first of all educate ourselves to a global vision. While moving towards it, we must also take action on a local and national level. We need in addition a sound ethical basis for our political, social, and humanitarian action. A reverent approach to the earth should be part of our relationship with its Creator. Think for a moment of how close our liturgical life is to the earth in its use of oil, water, fire, grapes, grain and wax.

Hope never stands alone. It is rooted in the belief that we can change situations and draws its strength in a love that serves, serves all.

© 2005 Vincentian Center for Church and Society

Vincentian Chair of Social Justice Conference

St. John’s University, New York

October 22, 2005

Religious of the Sacred Heart of Mary for 67 years; taught in Marymount School, Neuilly, France; general secretary of the RSHM; worked in Justice and Peace office of the Leadership Conference of Women Religious; secretary/ treasurer of the World Conference on Religion and Peace/USA. A member of the Pontifical Council for Justice and Peace, she was an observer with Holy See Delegation to the United Nations and a senior staff member in the Council’s permanent secretariat in the Vatican.