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While we know that the pope chose his name because of St Francis of Assisi, it is not by chance that in his first encyclical he chose as the title the beginning of one of the best-known pieces of St Francis, the "Canticle of the Creatures." Saint Francis is, in fact, a continuous reference throughout the encyclical, and the relationships between care for creation and care for the poor is a leitmotiv.
Since then, signs of the encyclical's impact have already appeared.
I am sorry, but in the view of the Church, it is a case of support one view in the Encyclical, then by default you support all the views.
I am writing this early Thursday morning, having read about a leaked copy of the long-awaited papal encyclical Laudato Si-On the Care of Our Common Home.
(23) Note the encyclical does not make any reference in footnote or otherwise, either from Vatican II or other papal encyclicals, when it condemns the separation of an ethical order from an order of salvation.
Within the Catholic academic world and among those who share the distinction of being "professional Catholics" (i.e., those whose paychecks come from bishops conferences, diocesan chancelleries, or Catholic nongovernmental organizations), there is a hermeneutical game called "reading the pope to find that he shares my political opinions." It starts with taking a papal social encyclical and combing through it for sentences that match one's own way of thinking about politics or economics.
The issuing of encyclicals indicates a high papal priority for an issue at a given time; but they are not the only means available to popes to teach on social issues.
The second part of the encyclical concludes with the words, "Love is possible, and we are able to practice it because we are created in the image of God.
The real contribution of The Two Wings of Catholic Thought is to convey very effectively--better than the encyclical itself does--just why Fides et Ratio ultimately matters inside the Church and for important issues in wider culture.
The effectiveness of such gestures has been magnified dramatically in this age of modern media, giving them more potential for communicating basic gospel imperatives than any carefully worded encyclical, whose readership may number in the mere thousands.
They are the following: (1) no rejection of private property; (2) no endorsement of class struggle; (3) no formal support of capitalism (only the recent "Centesimus Annus," to be discussed later, approaches such an endorsement); (4) a preferential option for the rights of workers because it is their class whose allegiance the Church stands to lose, a position which evolves in later encyclicals into a broader option for the poor; and (5) firm support for unionization based on a reinterpretation of the classical organic model of society.
Conservationists are hoping that the encyclical's attitude toward animals, especially wildlife, will reflect the spirit of St.