Papa Francisco na ONU: "Guerra Nega tudo e Destrói o Meio Ambiente"

O Papa Francisco, no seu discurso na ONU, elevou a questão ambiental a um nível só visto em ambientalistas extremistas.

O meio-ambiente é a característica mais acentuada do discurso dele, ele chega a defender um "direito ao meio ambiente".

Mas e se o povo quiser derrubar árvores para plantar milho?

O meio ambiente é tão importante para ele que as guerras foram condenadas porque destroem o meio-ambiente. Aliás, no discurso dele, o terrorismo é consequência da destruição ambiental e da desigualdade econômica. As pessoas fazem guerra porque destruíram o meio ambiente e porque são pobres, uma lógica completamente equivocada e esquerdista. Se fosse assim, o Brasil estaria em guerra, pois o país é cheio de devastação ambiental e tem um péssimo índice de Gini de desigualdade econômica.

Além disso, eu destaco que foi o discurso mais político de todos os discursos dos papas na ONU, pois o Papa Francisco defendeu mudanças no Conselho de Segurança da ONU e em "organismos financeiros que oprimem o povo". E ele quer que os governos forneçam o "básico" para todos: casa, terra e trabalho. Além de educação.  Algo que ele já falou quando estava na Bolívia.

Governos devem dar isso de graça? Como?

Vou colocar aqui as partes do discurso mais relevantes que achei:

In essential response, inasmuch as technological power, in the hands of nationalistic or falsely universalist ideologies, is capable of perpetrating tremendous atrocities.  I can only reiterate the appreciation expressed by my predecessors, in reaffirming the importance which the Catholic Church attaches to this Institution and the hope which she places in its activities.

...

Beyond these achievements, the experience of the past seventy years has made it clear that reform and adaptation to the times is always necessary in the pursuit of the ultimate goal of granting all countries, without exception, a share in, and a genuine and equitable influence on, decision-making processes.  The need for greater equity is especially true in the case of those bodies with effective executive capability, such as the Security Council, the Financial Agencies and the groups or mechanisms specifically created to deal with economic crises.  This will help limit every kind of abuse or usury, especially where developing countries are concerned.   The International Financial Agencies are should care for the sustainable development of countries and should ensure that they are not subjected to oppressive lending systems which, far from promoting progress, subject people to mechanisms which generate greater poverty, exclusion and dependence.

 The effective distribution of power (political, economic, defense-related, technological, etc.) among a plurality of subjects, and the creation of a juridical system for regulating claims and interests, are one concrete way of limiting power.  Yet today’s world presents us with many false rights  and  –  at  the same time –  broad  sectors  which  are vulnerable,  victims  of power badly exercised: for example, the natural environment and the vast ranks of the excluded.  These sectors are closely interconnected and made increasingly fragile by dominant political and economic relationships. That is why their rights must be forcefully affirmed, by working to protect the environment and by putting an end to exclusion.

First, it must be stated that a true “right of the environment” does exist, for two reasons.  First, because we human beings are part of the environment.   We live in communion with it, since the environment itself entails ethical limits which human activity must acknowledge and respect.  Man, for all his remarkable gifts, which “are signs of a uniqueness which transcends the spheres of physics and biology” (Laudato Si’, 81), is at the same time a part of these spheres.  He possesses a body shaped by physical, chemical and biological elements, and can only survive and develop if the ecological environment is favourable.  Any harm done to the environment, therefore, is harm done to humanity. Second, because every creature, particularly a living creature, has an intrinsic value, in its existence, its life, its beauty and its interdependence with other creatures.  We Christians, together with the other monotheistic religions, believe that the universe is the fruit of a loving decision by the Creator, who permits man respectfully to use creation for the good of his fellow men and for the glory of the Creator; he is not authorized to abuse it, much less to destroy it.  In all religions, the environment is a fundamental good (cf. ibid.).

Our world demands of all government leaders a will which is effective, practical and constant, concrete steps and immediate measures for preserving and improving the natural environment and thus putting an end as quickly as possible to the phenomenon of social and economic exclusion, with its baneful consequences: human trafficking, the marketing of human organs and tissues, the sexual exploitation of boys and girls, slave labour, including prostitution, the drug and weapons trade, terrorism and international organized crime.  Such is the magnitude of these situations and their toll in innocent lives, that we must avoid every temptation to fall into a declarationist nominalism which would assuage our consciences.  We need to ensure that our institutions are truly effective in the struggle against all these scourges.

At the same time, government leaders must do everything possible to ensure that all can have the minimum spiritual and material means needed to live in dignity and to create and support a family, which is the primary cell of any social development.  In practical terms, this absolute minimum has three names: lodging, labour, and land; and one spiritual name: spiritual freedom, which includes religious freedom, the right to education and other civil rights.

War is the negation of all rights and a dramatic assault on the environment.   If we want true integral human development for all, we must work tirelessly to avoid war between nations and between peoples.

The recent agreement reached on the nuclear question in a sensitive region of Asia and the Middle East is proof of the potential of political good will and of law, exercised with sincerity, patience and constancy.  I express my hope that this agreement will be lasting and efficacious, and bring forth the desired fruits with the cooperation of all the parties involved.

In this sense, hard evidence is not lacking of the negative effects of military and political interventions which are not coordinated between members of the international community.   For this reason, while regretting to have to do so, I must renew my repeated appeals regarding to the painful situation of the entire Middle East, North Africa and other African countries, where Christians, together with other cultural or ethnic groups, and even members of the majority religion who have no desire to be caught up in hatred and folly, have been forced to witness the destruction of their places of worship, their cultural and religious heritage, their houses and property, and have faced the alternative either of fleeing or of paying for their adhesion to good and to peace by their own lives, or by enslavement.

As I wrote in my letter to the Secretary-General of the United Nations on 9 August 2014, “the most basic understanding of human dignity compels the international community, particularly through the norms and mechanisms of international law, to do all that it can to stop and to prevent further systematic violence against ethnic and religious minorities” and to protect innocent peoples.

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Em tempos de genocídio cristão, não deixa de ser bem triste ver um discurso de um Papa na ONU ter foco em meio ambiente.

Rezemos.