A New Earth - The Environmental Challenge

8/7/2019 A New Earth - The Environmental Challenge

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CHAIRMANS MESSAGE

n behalf of the Australian Catholic Bishops Conference Ipresent the Social Justice Statement for 2002, A new earth:The environmental challenge. In line with the AustralianBishops commitment to address environmental issues and

Pope John Paul IIs call for ecological conversion, the focusof this years statement is on the environment.The Statement moves us to gratitude and reverence for Gods creative

love, revealed in the vast, ancient universe. It shows us that Christ is theOne who reconciles and renews the whole of creation and, using Francisof Assisis Canticle of the Sun as a base, it addresses major environmentalproblems. Margaret Hills paintings add another dimension to ourappreciation of Gods care for the whole of creation.

Pope John Paul II has raised environmental issues with increasingfrequency and the Statement demonstrates the correspondingdevelopment of Catholic social teaching in this area.

The Bishops have produced an educational video, The Garden Planet, with a booklet fordiscussion and action, which complements this Statement. An ecumenical kit on this themeis also being produced, encouraging a broader approach to the celebration of Social JusticeSunday and action on environmental issues. For details of these and other resources, refer tothe Suggestions for Action at the conclusion of the statement.

With every blessing

William M Morris, DDBishop of Toowoomba

ChairmanAustralian Catholic Social Justice Council

The Social Justice Sunday Statement for 2002 has been prepared by the AustralianCatholic Social Justice Council (ACSJC), the national social justice and human rights agency

of the Catholic Church in Australia. The Bishops Conference acknowledges the valuablecontributions of Mr Colin Brown, Father Denis Edwards, Father Neil Brown and the

Catholic Institute of Sydney, NATSICC, Council members and the Secretariats of the ACSJC

and the BCJDEP in the preparation of this document.

A New Earth: The Environmental Challenge, graphic design and desktop publishing byBen Hider, Jesuit Publications. Printed by Franklin Web, 15 Western Ave, Sunshine, 3020.


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GODS CREATION

in Genesis show that human beings are made in theimage and likeness of God, and are to be responsiblefor the care of all creation, a God-given role which, asChristians, we must take seriously.

Human greed, violence and selfishness have adestructive impact, on people and the environment.Wherever sin and its consequences in the worldhave fractured our relationships with God, withourselves, with others, and with the whole of creation,reconciliation is needed.

The life, death and resurrection of Jesus Christ,Our Lord, bring salvation not only to humankind,but also, in a different way, to the rest of creation.St Paul tells us that the whole creation has beengroaning in labour pains until now (Romans 1:22),eagerly awaiting the coming of salvation in Christ.In the Letter to the Colossians we see that not onlyare all things created in Christ, but that all things arereconciled in him:

all things have been created through him andfor him. He himself is before all things and in

hristians believe that God created theuniverse and holds it in existence at everymoment. We believe that God delights inall the creatures of the Earth (Proverbs 8:

30-31) and finds the whole of creation good(Genesis 1:31).St Bonaventure described the universe as being like

a book reflecting, representing, describing its maker;0in January this year Pope John Paul II used the sameimage, commenting that creation is almost likeanother sacred book whose lettersare representedby the multitude of creatures present in the universe

(General Audience Vatican City 30 January 2002).A relationship of kinship exists among all of Gods

creatures. This is what St Francis of Assisi, patron saintfor ecology, celebrated in his life and in his Canticle.He sang of the sun, the moon, the stars, the wind, thewater and fire as brothers and sisters, and of our sister,Mother Earth.

Because we are part of Gods creation, humanbeings are connected with all creatures, the naturalworld, indeed the whole universe. The two accounts


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him all things hold together and through him

God was pleased to reconcile to himself all things,whether on earth or in heaven, by making peacethrough the blood of the cross (Colossians 1:15-20).

In justice, it is an urgent task for Christians todayto be reconciled with all creation, and to undertakefaithfully our responsibility of stewardship of Godsgifts. To achieve such reconciliation, we must examineour lives and acknowledge the ways in which we haveharmed Gods creation through our actions and ourfailure to act. We need to experience a conversion,or change of heart. God calls us to turn away fromwrongdoing and to behave in new ways. As the

Bishops Committee for Justice, Development and Peace

explained in their 1991 statement, Christians and the

duty towards nature:

Catholics believe that the Bible sets out to givereligious truth, not exact scientific data. It doesnot intend to give an approved cosmology or acorrect scientific account of the worlds origins.We have to look to science for these Webelieve that, however the universe came intobeing, however the human race began, God isthe creator of the universe and of the humanrace. In this belief we find the origins of ourconviction that, as Christians, we have an ethicalduty to respect the gifts of creation, to givethanks for them, and to use them in accord withthe will of God, as best we can interpret it.1

We hope that this statement will encouragethe Catholic community in fulfilling these ethicalresponsibilities.


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OUR NATURAL HERITAGE

Before this panorama of meadows, woods, streams and mountain peaks that touch the sky, we all discoverafresh the desire to thank God for the wonders that He has made and we wish to listen in silence to the voiceof nature, so that we can transform our admiration into prayer. For these mountains awake in our heartsthe sense of the infinite with the desire to raise up our minds to what is sublime. It is the Author of BeautyHimself who created these wondersJohn Paul II.2

covering over 4,000 square kilometres sustain theworlds most abundant growth of bizarre-shapedancient algalstromatolites, which represent theoldest forms of life on earth.

The Blue Mountains, west of Sydney, the onemillion hectare forested landscape on a sandstoneplateau which is a natural laboratory for studyingthe evolution of the eucalyptus. The Wollemi pine,a species scientists believed to have been extinctfor millions of years, a living fossil dating back tothe dinosaurs, was discovered only recently in asecluded area.

The Kakadu National Park, in the Northern Territory,with its vast wetlands and spectacular escarpmentsin our tropical north, containing ecosystemsthat continue to evolve with minimal humandisturbance. Aboriginal rock art sites provide anoutstanding record of human interaction with theenvironment over tens of thousands of years.

These natural wonders remind us of the words ofSt Paul, Ever since the creation of the world, Godseternal power and divine nature, invisible though

they are, have been seen through the things God hasmade.(Romans 1:20).

ncreasing numbers of Australians and othersare appreciating the bounty and diversity of ournatural heritage. Australias commitment to theWorld Heritage Convention has already benefitedthe crucial work of conservation in this country.

But for it, the pristine wilderness valleys of the lowerGordon and Franklin rivers in Tasmania would havebeen drowned by damming, and the mystical tropicalrainforests near Cairns in North Queensland lost to theworld from logging.

In Pope John Paul IIs words, Our very contact withnature has a deep restorative power; contemplation ofits magnificence imparts peace and serenity,3hold aspecial significance for such areas as: The tropical rainforests of north-east Queensland

which, more than any other forests in the world,are a living link with the vast forests that grewmany millions of years ago. This area is blessedwith ancient giant trees such as the 3,500-year-old Macintyre Boxwood, living at the time of, andsharing the earth with Jesus himself.

The waters of Shark Bay, Western Australia, which

celebrate the habitat of the manta ray, dolphin,shark and endangered dugong. Seagrasses


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he Aboriginal and Torres Strait Islanderpeoples occupy a unique place inAustralian society as the original ownersand custodians of these lands andwaters. Indigenous peoples expression

of their culture and view of the world, through art,song, dance, story, ceremony and poetry is becomingincreasingly accepted in mainstream culture, asillustrated in these words of Maisie Cavanagh4:

My Mothers land can be dry and harsh. Yet everytree, every cluster of rocks, mountain, waterhole,river, cave is sacredevery feature. Thebillabongs and the places where the spirits liveare all landscapes of the soul. For we as people

see these mountains, rivers, trees, animals, wind,as brothers and sisters, and we are part of theone thing.

Thinking in these terms pitches you into adifferent psychology. So we take notice ofthe call of the black crow, or the laugh of thekookaburra, or the change in the wind. We payattention to the willy-wagtail when he comes tovisit, or the magpie who sits on the clothes lineeven here in the hustle and bustle of city life

That is why we enjoy our Aboriginal liturgy in thebush, where we can have a fire, walk through the

smoke, sit in a circle and have the earth beneathour feet, and feel the sun and the breeze, and

see the clouds in the sky as we celebrate our

smoking ceremonial liturgies.

THE WORLD OF GODS SPIRIT


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intended it to be until the Aboriginal and Torres StraitIslander people had made their contribution to its life,

and this contribution had been joyfully received.6

In the same way, our relationship with the landand all of its people will not be fully healed until therelationship between Indigenous and other Australiansis healed.

As long ago as 1990, before the Wik and Mabodecisions, the Australian Catholic Bishops Conferenceincluded among the requirements for reconciliationa secure land base for dispossessed Aboriginalcommunities and a just process for the resolution ofconflicting claims to the land and its use, especiallybetween Aborigines, pastoralists and miners.7 TheAboriginal Catholic Ministry in Melbourne puts it thisway:

To be denied a place is to be deprived of theroots of our spirituality. Restoration of land isrestoration of human dignity.

Pope John Paul II affirmed the religious andecological significance of Indigenous Australians feeling

of kinship with the land when he met Aboriginal andTorres Strait Islander people at Alice Springs in 1986:

For thousands of years, this culture of yours wasfree to grow without interference by peoplefrom other place Through your closeness tothe land you touched the sacredness of mansrelationship with God, for the land was the proofof a power in life greater than yourselves. Youdid not spoil the land, use it up, exhaust it, andthen walk away from it. You realised that yourland was related to the source of life.

The silence of the bush taught you a quietness ofsoul that put you in touch with another world,the world of Gods Spirit.

5

The Pope told the gathering that the Church inAustralia would not be fully the Church that Jesus


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he early European settlers on thiscontinent encountered an environment

that they considered to be hostile. Astime passed they learned to respect theland, and the bush evoked a romantic

love-fear relationship.Still, for most Australians the bush remained

alien and as the population rapidly expanded,increasing numbers moved to coastal townsand cities, where now some 88 per cent of thepopulation occupy the edges of the continent.

In our own time, the Australian ConservationFoundation, with the National Farmers Federation,issued a visionary document, examining theecological footprint since European settlement. Itconcludes:

Of the four major environmental problems facingthe globe in the early 21st centurythe state ofthe oceans, loss of biodiversity, land and waterdegradation, and greenhouse gas emissions

Australia is worst performed of all developedcountries on three of the four. 8

Analysing the causes of this revealingenvironmental audit, the document continues:

We have undoubtedly received past economic

and social benefits from this environmentalabuse. The vast wealth from agriculture andmining has come at the loss of native ecosystemsand species, and land and water quality. Our vastcoal reserves have produced cheap electricity forindustry and households, but have been a majorcause of greenhouse emissions. 9

Australian studies are now demonstrating the linksbetween environmental quality and public health. Airpollution from industry, agriculture, construction androad traffic has been linked to increased risk of cardio-respiratory disease, reduced lung function, asthma and

respiratory irritation.

GROANS FROM THE EA

The national2001 State of the Environment Repor10 conducted by hundreds of our leading scientists, hasconcluded that, under present conditions, Australiais not environmentally sustainable. This importantdocument warns that urgent action, through politicaland economic initiatives at federal and state levels, isnecessary to protect our land, water and air.

LandPraise be You, my Lord, through our SisterMother Earth,Who sustains and governs us,

And who produces varied fruits with colouredflowers and herbs.

Francis of Assisi, The Canticle of Brother Sun

Our country owes a great debt to those whohave for decades campaigned to protect our uniquewoodlands, rangelands and forests, and to the men,women and children who quietly go about preserving

our biodiversity and protecting our heritage.


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Reports from the Australian ConservationFoundation and the Wilderness Society warn us,however, that

the threats to unprotected forests have neverbeen greater. The Australian native bush isbeing cleared at well over one hundred timesthe rate that it is being replanted. In the year

2000, Australia exported seven million tonnes ofwoodchip from native foreststhe majority fromTasmania. Just 10 per cent of Australias originalold growth forests remain. 11

As trees and native vegetation are bulldozed, ruralAustralians, especially, are becoming increasinglyaware of loss of biodiversity, species extinction anddestructive salination of the soil. Theologian WendellBerry comments that, The soil is the great connectorof lives, the source and destination of all Withoutproper care for it we can have no community, becausewithout proper care of it we can have no life.12

Water

Praised be You, my Lord, through Sister Water,

Which is very useful and humble and preciousand chaste.Francis of Assisi, The Canticle of Brother Sun

The health of our rivers is a national issue. Riverstress is a major issue in the Murray-Darling Basin,and for all the southeast coastal river systems ofVictoria and New South Wales, the agriculturalregions of south and central coastal Queensland,the southwest of Western Australia and northernTasmania. We can still preserve the great riversof the continents far north, which remain mostlypristine, free and wild.

The health of the Murray-Darling Basinepitomises the ecological crisis. This once greatwaterway now surrenders 80 per cent of its flowfor human consumption. Since European settlementbetween 12 and 15 billion trees have been lost fromthe Basin. This river system, which is a major arteryof Australias agriculture, is exhausted and dying.Because of water removal for irrigation, the river attimes does not have the strength to reach the sea.

Where the river flows everything will live Fruit trees of all kinds will grow on both banks ofthe river because the water from the sanctuaryflows to them. Their fruit will serve for food and

their leaves for healing (Ezekiel 47:9-12).The worlds largest living organism, the Great

Barrier Reef, is threatened with a slow death due torising water temperature and toxic sediment run-

off from the mainland. This beautiful 2,000 kilometrenecklace of multi-coloured coral reef, which nurturessome 1,500 species of fish, and is a breeding areafor humpback whales and endangered green andloggerhead turtles, is facing extinction. In the words ofThomas Berry, to wantonly destroy a living species isto silence forever a divine voice.13

AirBe praised, my Lord, for Brother Wind,

And through the air, cloudy and serene, andevery kind of weather,By which you give sustenance to your creatures.

Francis of Assisi, The Canticle of Brother Sun

Although the problem of pollution from motorvehicles is being addressed with increasing energy andsuccess, they are still the single biggest source of airpollution in cities. In regions of rapid developmentsuch as Perth, western Sydney and south east

Queensland, vehicle emissions and traffic congestion

CRIES FROM THE POOR


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remain a significant concern, as tens of thousands ofcars are added to our roads annually.

The Total Environment Centre suggests that thechallenge is to stop the growth in vehicle kilometrestravelled and shift many trips to public transport.This will require an accessible, frequent, safe and

affordable system.14

The deadly links between environmentaldegradation, poverty and human ill health areundeniable. The 2.8 billion people who struggleto survive on less than $2 per day suffer most fromexposure to dirty water, polluted air, poor sanitationand hazardous waste. Every year between five andsix million people in developing countries die fromwater-borne diseases and air pollution. In Australia,people living in remote Indigenous communities orresidential areas close to heavy industry are the mostvulnerable to sickness caused by environmental factorsand pollution.

Global WarmingPossibly the most disturbing environmentalphenomenon of recent times is the threat of globalwarming. The majority of environmental scientistsagree that the release of greenhouse gas emissions intothe atmosphere is threatening to change our climatepatterns, raise sea levels and harm life on earth.

As the worst emitters per person of greenhousegases on the planet, Australians are particularlychallenged in justice to reflect on the plight of ourPacific island nation neighbours. The cry of the seven

million inhabitants of these beautiful islands, includingTuvalu, Kiribati, Palau, Tonga, Nauru and the CookIslands, who fear that their lands will be battered andsubmerged by rising sea levels and changing weatherpatterns, requires us to take immediate measures toreduce greenhouse gas emissions.

TOWARD

he Church hears the cries of the poorand the groans of the earth. It seeks tostand in solidarity with the poor and

the marginalised, and to exercise goodstewardship of the fragile ecosystems thasupport life on earth. Every day more Christians arebecoming aware of their responsibilities as people offaith towards Gods Creation.

This growing awareness is also reflected in theteachings of the Church. Since the late 1980s the Popehas been raising social and environmental issues withincreasing frequency and intensity15 in an importantcontribution to the development of Catholic SocialTeaching in our times. These teachings can helpus, as individual Christians, and as part of a Churchcommunity, to accept our responsibility to protectpeople and the planet.

Catholic social teaching reminds us that humanbeings are called to act as stewards safeguarding theintegrity of creation16. We need to change our waysof seeing the world, of thinking and behaving17, aswe accept our responsibility to protect earths finitenatural resources.

According to the principle of the universaldestination of goods everyone has a right to access thgoods of creation to meet their needs18our lifestylesshould not make such large demands on resourcesthat others are left in need. We should practise

simplicity, moderation and discipline.19 In the face ofthe consumer culture that surrounds us, this is a bigchallenge for each one of us.

The principles ofsolidarityand the common goodremind us that we are all really responsible for eachother and must work for social conditions whichensure that all people and groups in society are ableto meet their needs and realise their potential. Everygroup in society should take into account the rightsand aspirations of other groups, and the well being ofthe whole human family.20

Our personal choicesrecycling, waste avoidance,

composting, tree planting, car-pooling, prudentwater and energy useare important, but to achieveauthenticsustainability, our personal actions must bereflected in the way in which economic and politicalsystems are structured. As Christians we are challengeto analyse the social structures that force millions tolive in squalor, burdened by crippling debt, while atiny minority accumulate vast wealth from exploitingearths resources.

Structural changes will often need an internationaframework, but our responsibility for one another isnot only international, it is also intergenerationalwe

have a sacred duty to ensure that the world that


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future generations inherit continues to reflect theglory of God. Our concept of the common good goesbeyond any country or generation.21

What can we do?Action is needed on many fronts. The principle of

subsidiaritysuggests that responsibility for decision-making and action should be kept as close as possibleto those most directly affected by a decision or apolicy. Individuals, community groups, governmentsat all levels, businesses and faith communities all haveroles to play.

Politicians and public servants can do much toprotect and rejuvenate our ecosystems and naturalresources. Stronger environmental protectionlegislation, accelerated research into safe andrenewable energy sources, further education in

ecological responsibility, programs to address pressingenvironmental issues such as global warming, landclearing, salination and the sustainable managementof natural resources are all needed. Retraining andnew employment opportunities are needed forworkers displaced by such changes. When we votein local, state or federal elections, individuals andcommunity groups can encourage, support andchallenge governments by assessing the environmentalpolicies of the different candidates.

Consumers and traders can promoteenvironmentally healthy practices by exercising theirright of choice and advising a business of the reasonfor their decision. Shareholders, too, should use theirvotes responsibly on corporate resolutions and theelection of board members. Those in leadership andmanagerial roles, from family firms to transnationalcorporations, are encouraged to demonstrate ethicalbusiness practices and good corporate governance.

The Pope makes it very clear that it is:

A serious abuse and an offence against humansolidarity when industrial enterprises in thericher countries profit from the economic and

legislative weaknesses of poorer countries, tolocate production plants or accumulate wastewhich will have a degrading effect on theenvironment and on peoples lives.22

Community and conservation groups have alreadydone much to raise our awareness of environmentalissues and to advocate policies to protect the integrityof creation. One outstanding success is the Clean UpAustralia movement, launched by Ian Kiernan in 1989and enthusiastically embraced by more than six millionvolunteers around the country working to improvetheir local areas. Over the past twelve years Australians

have devoted more than eight million hours toearthcare work and collected over 165,000 tonnes ofrubbish. From this movement, with the support of theUnited Nations, the Clean Up the World campaign hasevolved, to the extent that in 2001 almost 38 millionpeople from 124 countries volunteered their time toimprove local communities and ecosystems.

Catholic parents, as the primary teachers oftheir children, can help them discover the wondersof nature. Catholic parishes, schools, dioceses andorganisations have an essential role to play. Theyare challenged to be examples of best practice in

ecological stewardship.

COLOGICAL CONVERSION

ntsIn the spirit of St Francis,Patron Saint of the Ecology,the Franciscan Friars arecommitted to helpingCatholic communities seethe connection betweenspirituality and ecology.

If your Catholic parish,school or indigenous Catholic community wouldlike to get involved in developing a local,community based, sustainable environment

project, then contact the Franciscan Promoter ofJustice, Peace and Integrity of Creation to findout what you need to do to apply.

The St Francis EarthCare Grants range between$500 and $3,000

For more information about how to apply forthe St Francis EarthCare Grants and to downloada project proposal form visit the Franciscan Friarswebsite on www.franciscans.org.au or ring 180019 98 98 or email us at [email protected]

It is immediately evident that humanity has disappointed divine expectations humiliating the earth, ourhome. It is necessary, therefore, to stimulate and sustain ecological conversionPope John Paul II, General

Audience, 17 January 2001.


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n order to address the call for concreteprograms and initiatives and to stimulateand sustain ecological conversion moreeffectively, the Australian Catholic BishopsConference has established a new national

agency, Catholic Earthcare Australia, which willact as an advisory Council on environmental justiceissues.

With an interim mandate to link, resource andencourage the many burgeoning ecological Churchinitiatives around Australia, this Council will also servethe Church nationally in areas of advocacy, researchand education.

The Archdiocese of Adelaides Catholic EarthcareCommission is mandated to promote the integrityof creation and to raise awareness of the need forecological sustainability, in the Church, and the widercommunity in Adelaide.

Recently the Sydney Catholic Education Officelaunched its Earthcare Project, to assess thesustainability of operations of its numerous Churchoffice buildings, and to identify and implementareas of improvement. Hundreds participated inenvironmental audits of their offices. Staff-devisedenvironmental management systems, with improvedefficiency in the use of energy, water and paper,recycling and ethical purchasing are now operatingsuccessfully.

Catholic Education Offices run creation-centredspirituality courses and retreats at Feathertop Chalet,

Victoria and Tidbinbilla, Canberra.Young people and children, guided by

conscientious, environmentally aware teachers, are atthe forefront of the developing interest and action forpreserving our unique heritage. Some original ideasare found at: Mater Christi Primary School, Yangebup, a

primary school of 660 in the southern suburb. Theecological studies program is being integratedinto the school curriculum. Because of its locationon the edge of Beeliar Regional Park and LakeYangebup, the school has taken responsibility,

through the WA Environment ProtectionAuthority, for regenerating degraded areas of

bush. These plant propagation areas and theschools Environment Centre have become thefocus of a range of ecology education activities.Activities for 2002 include further tree andnative seed planting; plant identification in the

surrounding bush; maintaining permaculturegardens and developing a nature trail. Students of the Marian Catholic Primary School

in Townsville participate in daily earth-sustainingactivities based on permaculture principles. Theyrecycle all classroom and playground rubbish,compost mulch, conduct a nursery green houseand worm farm and grow vegetables for thetuckshop. The Green Guardians Club supervisestheir frog pond.The children conduct school Water Wise andPower Wise audits and participate in extensiveschool and neighbourhood groundscaping inconjunction with Townsville City Council.

The Star of the Sea School at Henley Beach,South Australia, has set up an innovative MarineDiscovery Centre (MDC). Among organisationsrepresented on the steering committee are theCatholic Education Office, the Star of the Seacommunity, Coastal and Clean Seas, Coastcare,Fisheries, Aquatic Sciences, and the City of CharlesSturt.Tim Hoile, the teacher responsible, describes theproject. Our aim is to encourage an appreciationand understanding of marine life with a view to

promoting conservation and sustainable use. OurSchool Community, including our parents andstudents, has embraced environmental learning.Caring for our marine creatures, making displays,marine water-testing, marine murals, supervisingsmall groups of visiting students to the MDC andmaintaining the school grounds have all beenachieved through this outstanding support.Recently the Department for Environment andHeritage approached the MDC with a viewtowards developing a Leafy Seadragon MarineEducation Kitthe first marine education

curriculum to be distributed to all primary schoolsin South Australia.

SOME ENCOURAGING SIGNS OF THE TIMES


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The Tasmanian Catholic Commission for Justiceand Peace helped to sponsor an epic journeyundertaken by Ben Fox 22, and Ben Buckland,20, Round the world in 80 ways. Dismayedby the failure of climate change talks in The

Hague in 2000, they embarked on a journey todraw attention to the potential catastropheof global warming. Leaving The Hague in July2001 and arriving home in Hobart in February2002, they travelled through 18 countries usingonly sustainable, public and locally appropriatetransportbicycle, train, riverboat, yak. In factthey used 84 different methods of transport andconnected with many environmental groups intheir travels which were closely followed in theCatholic newspaper, TheStandard.

Religious orders are active in various forms ofenvironmental spirituality and education. In Wagga Wagga, NSW, the Presentation Sisters

have established an Ecological Justice ResourceCentre. From their Mt Erin property the Sisterswork the land according to Permaculture practices,and teach courses on sustainability in partnershipwith the local TAFE, schools, university and council.

At Glenburn, Victoria, the Christian Brothersconduct a Centre for Ecology and Spirituality,located in a secluded eucalypt grove. The Brothersoffer a practical spirituality of care for Earth andits life.

On the shores of Lake Macquarie, near Newcastle

NSW, the St Josephs Kilaben Bay Wetlands Centreoffers retreats in spirituality linked with catchmentmanagement principles.

Beside the deep gorges of the Nattai andBurragorang Valley, New South Wales, the MaristBrothers host at Wooglemai Youth Centre,residential weekends of discussion, activities andresource sharing to renew our human participationin the creative expression of the Universe.

In Sydney the Columban Fathers operate thePeace, Ecology and Justice Centre.

The Leaders of Religious Congregations in

Queensland support an eco-justice desk withintheir Brisbane Social Action Office. Relevantcampaign and resource material is available ontheir web-site.

The gravity of the environmental crises and of thechallenge ahead is acknowledged. But our journeytowards ecological conversion has begun. Our missionis clearly stated by Pope John Paul II:

To protect the radical good of life in all itsmanifestations and to prepare an environmentfor future generations that is closer to the planof the Creator.23

Why not support your local Catholic Development Fund (CDF)

The Development Funds mentioned below arefinancial agencies of their particular Diocese.

Each CDF uses the funds deposited with itto finance the Churchs various capital works.

The CDF provides attractive loans for the building ofChurches, Schools, Aged and Health Care facilities

and Religious Congregations.

They also offer a selected range of investment productsat competitive interest rates.

Please take this opportunity of contacting yourlocal fund mentioned below for more information.

Adelaide Catholic Development Fund (08) 8210 8210Armidale Diocesan Investment Group (02) 6772 8311

Ballarat Catholic Development Fund (03) 5337 7111Bathurst Catholic Development Fund (02) 6331 7655Broken Bay Catholic Church Development Fund (02) 9390 5200Bunbury Catholic Development Fund (08) 9721 0500

Cairns Catholic Church Development Fund (07) 4051 1189Canberra Catholic Development Fund (02) 6201 9870

Hobart Catholic Development Fund (03) 6224 1727

Lismore Diocesan Investment Fund (02) 6622 4237

Maitland/Newcastle Catholic Development Fund (02) 4979 1160Melbourne Catholic Development Fund (03)9411 4200

Parramatta Diocesan Development Fund (02) 9683 6077Perth Catholic Development Fund (08) 9223 1333

Rockhampton Diocesan Development Fund (07) 4927 3755

Sale Catholic Development Fund (03) 5144 4311Sandhurst Diocesan Development Fund (03) 5443 1944Sydney Catholic Development Fund (02) 9390 5200

Toowoomba Diocesan Development Fund (07) 4632 7589Townsville Diocesan Development Fund (07) 4726 3232

Wagga Wagga Diocesan Provident Fund (02) 6921 6010Wollongong Catholic Development Fund (02) 4227 3511


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SUGGESTIONS FOR

ACTION

1. Contact Australian Catholic Social Justice CouncilTel: 02 9956 5811, Fax: 02 9954 0056Email: [email protected]

www.socialjustice.catholic.org.au To order the ecumenical resource kit

produced by the Uniting Church of Australia,Anglican Church and Catholic Church to helpcongregations and church organizations takeaction on environmental issues.

To order and distribute the Ten Steps TowardsEnvironmental Responsibilityaction leafletand prayer card in your parish, school orcommunity.

2. Contact Catholic Earthcare AustraliaTel: 02 4253 0858, Fax: 02 4253 0992Email: [email protected] To order a free copy of the Bishops video

The Garden Planet, with a discussion/actionbooklet, addressing the Popes call forecological conversion.

To apply for a St Francis of Assisi grant to assistwith an earthcare project you wish to start inyour area (www.franciscans.org.au).

To learn how to conduct an environmentalaudit in your parish, religious congregation,school or workplace to improve thesustainability of your use of energy, water and

land. Support the work of this new national agency

by sending financial donations which can bedirected to urgent earthcare projects that helpthe victims of environmental degradation andpollution.

3. Incorporate creation and environmental themesin the prayer and worship of your family, parish orschool community.

4. Become informed about local environmental issuesand join or form an action group.

5. Write to your local Member of Parliament

expressing your concern for environmental issues,and urging more effective laws to protect theintegrity of creation.

USEFUL RESOURCES

PublicationsBerry, T., Clarke, T., Dunn, S., and Lonergan, A., 1991,

Befriending the Earth: A theology of reconciliation

between humans and the earth. Twentythird PublicationsConneticut.

Bishops Committee for Justice, Development and Peace, 199Christians and their duty towards nature. ACSJC, Sydney.

Climate Action Network, 2002, Warnings from the bush: Theimpact of climate change on the nature of Australia.

Dorr, D., 1991, Social justice agenda: Justice, ecology, powerand the Church. Harper Collins, Melbourne.

Donovan, V., 1992, The Church in the midst of creation. OrbiNew York.

Edwards, D., 2001, Earth revealing, Earth healing. TheLiturgical Press, Minnesota.

Gormly, M., 2000, Our quest for ecological integrity. ACSJC,Sydney.

Hogan, M., 1993,Australian Catholics: The social justice

tradition. Harper Collins, Melbourne.Kelly, T., 1993,An expanding theology: Faith in a world ofconnections.Harper Collins, Melbourne.

McDonagh, S., 2001, Life: Creation or commodity?ACSJC,Sydney.

McDonagh, S., 1999, Greening the Christian millennium.Dominican Publications, Dublin.

OMurchu, D., 1997, Quantum theology: Spiritual implicationof the new physics. Crossroads, New York.

Pope John Paul II, 1990, Peace with God the creator: Peacewith all creation. World Day of Peace Message.

Pope John Paul II, 1996, Message to the Members of thePontifical Academy of Sciences, 22 October 1996.

WebsitesAustralian Conservation Foundation

www.acfonline.org.au/blueprinCatholic Conservation Centre

http://conservation.catholic.orgCatholic Earthcare Australia www.catholicearthcareoz.neColumban Missionary Society www.columban.comCSIRO www.csiro.gov.aEarth Charter Movement www.earthcharter.orgLandcare www.landcareaustralia.com.aSocial Action Office CLRI (Qld) http://sao.clriq.org.auUS Bishops Environmental Justice Program

www.nccbuscc.org/sdwp/ej

IllustrationsMargaret Hill, Creation: A love storyis a series of 14

paintings, accompanying text, a five-step reflectionprocess and a covering letter containing points forleaders of the process. For use in schools, parishes andretreat centres. Contact Marg Hill (03) 9434 1810, email:[email protected]

Cover image taken from NASA website with permission,www.nasa.gov


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0 Breviloquium, 2.12.1 Australian Catholic Bishops Committee for Justice, Development and

Peace, Christians and their duty towards nature, ACSJC OccasionalPaper No 7, 1991

2 Pope John Paul II, Homily in Val Visdene, Italy, 19903 ibid.4 Maisie Cavanagh, quoted in Michael Gormly ssc, Our quest for

ecological integrity, Catholic Social Justice Series No 37, AustralianCatholic Social Justice Council, 2000, p 21.

5 Pope John Paul II, Address to Aborigines and Torres Strait Islanders,Alice Springs, 29 November 1986, No 4, reproduced in Cornish, S.,(Ed), Always the same Spirit, St Pauls, Homebush, 1996.

6 Ibid.7 op. cit., p 139.8 Australian Conservation Foundation, National advantage: Blueprint

for a sustainable Australia, 2000, p.3.9 ibid.10 See www.ea.gov.au/, SOE 2001, Report.11 ibid.12 Wendell Berry, The unsettling of America: Culture and agriculture,

Sierra Club Books, 1977, p8.13Thomas Berry, Riversdale Papers Vol. 8, Riversdale Centre for

Religious Studies, p.7.14 See http://www.nccnsw.org.au/member/tec/projects15See http://conservation.catholic.org16 Catechism of the Catholic Church, n 307, 2415 2418; ACSJC

Mandate, How We Work.17 World Day of Peace 1990, n 13.18 CCC, n 2452; Second Vatican Council, Gaudium et Spes, n 69; John

Paul II, SRS, n 42; WDP 1990, n 8; CA, 31; ACSJC Mandate, How WeWork.

19 WDP 1990, n 8 & 13; Paul VI, Populorum Progressio, n 14 & 2220 CCC, n 1926; ACSJC Mandate, How We Work; GS, n 26; SRS, n 38-

40.21 CCC, n 2456.22 Pope John Paul II Address to Pontifical Academy of Sciences, 21

October 1993.23 John Paul II, General Audience Address, 17 January 2001.

24 Breviloquium, 2.12.25 Australian Catholic Bishops Committee for Justice, Development

and Peace, Christians and their duty towards nature, ACSJCOccasional Paper No 7, 1991

26 Pope John Paul II, Homily in Val Visdene, Italy, 199027 ibid.28 Maisie Cavanagh, quoted in Michael Gormly ssc, Our quest for

ecological integrity, Catholic Social Justice Series No 37, AustralianCatholic Social Justice Council, 2000, p 21.

29 Pope John Paul II, Address to Aborigines and Torres Strait Islanders,Alice Springs, 29 November 1986, No 4, reproduced in Cornish, S.,(Ed), Always the same Spirit, St Pauls, Homebush, 1996.

30 Ibid.31 op. cit., p 139.32 Australian Conservation Foundation, National advantage: Blueprint

for a sustainable Australia, 2000, p.3.33 ibid.34 See www.ea.gov.au/, SOE 2001, Report.35 ibid.36 Wendell Berry, The unsettling of America: Culture and agriculture,

Sierra Club Books, 1977, p8.37Thomas Berry, Riversdale Papers Vol. 8, Riversdale Centre for

Religious Studies, p.7.38 See http://www.nccnsw.org.au/member/tec/projects39See http://conservation.catholic.org40 Catechism of the Catholic Church, n 307, 2415 2418; ACSJC

Mandate, How We Work.41 World Day of Peace 1990, n 13.42 CCC, n 2452; Second Vatican Council, Gaudium et Spes, n 69; John

Paul II, SRS, n 42; WDP 1990, n 8; CA, 31; ACSJC Mandate, How WeWork.

43 WDP 1990, n 8 & 13; Paul VI, Populorum Progressio, n 14 & 2244 CCC, n 1926; ACSJC Mandate, How We Work; GS, n 26; SRS, n

38-40.45 CCC, n 2456.46 Pope John Paul II Address to Pontifical Academy of Sciences, 21

October 1993.

47 John Paul II, General Audience Address, 17 January 2001.

ENDNOTES


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Documents

A New Earth - The Environmental Challenge