When it comes to understanding Pope Francis’ proclamations and teachings it is also most important to know from where his teachings originate. As previously written, his notions contained in Laudato Si are a reiteration of the teachings that were given by each pope since Pope John XXIII on the responsibility Catholics have regarding respect for our common home, planet earth. The Second Vatican Council throughout its proclamations reaffirmed the responsibilities all Catholics and all peoples have towards the preservation and restoration of the place we call planet Earth.The phrase from Ecclesiastes 1:9,and all peoples share in responsible stewardship for planet Earth. The phrase from Ecclesiastes 1:9, אֵין כָּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ best communicates the sentiments that are indeed common to our contemporary understandings of our sacred relationship with Creation and our responsibility towards appropriate and positive stewardship. The methodology with which the Church needs to implement such an emerging eco-awareness is not an embracing of the political ideology of socialism, but rather a development of a new economics that unites all peoples with God and promoted the positive affects of successful capitalism, genetically modified so to speak with a social conscience that challenges the polarities of poverty and extreme wealth to recreate a society that balances economic, social and political resources in order to eradicate poverty, hunger suffering and war. Such a society, based on the concept of open communications, solidarity between all nations and the universal tolerance towards religious freedom is the ultimate goal the Catholic Church should be reaching towards and using its unique global presence to accomplish. Previously, I had written that Pope Francis is moving the Catholic Church towards a modified form of socialism. I do believe this is partially correct, however more correctly his actions and teachings might more correctly be instigated with the desire to more effectively implement Catholic social teachings, which are often difficult to tangibly put into practice. The inclusion of new members to the College of Cardinals that hail from developing 3rd and even 4th world countries is indeed admirable. However, such a practice might actually dilute the College of Cardinals in such a manner that it alienates members from politically and economically affluent countries that are capable of developing this new progressive Catholic social order when a sede vacante next occurs and the Sacred College while globally represented is divided more widely because of socioeconomic realities and not the theologically sound Catholic social teachings held so venerable by Pope Francis. In reality, the incumbent Holy Father needs to mediate between the extreme polarities of global poverty and successful capitalism and forge a new schema of cooperation in order to raise up the poor and disengaged, while accepting the positive aspects of economic capitalism and extracting from it the foundation for a new geo-theological and economic order that offers the world individual ethnic identities while fostering a communion of purpose rooted in the theological principles common to multiple faiths, cultures and international realities. Pope Francis is indeed raising the awareness, however the act of co-mingling geopolitics while compromising Catholic theological principles creates an awkward situation for some Catholics and non-Catholics alike. In all of his apostolic exhortations, Pope Francis needs to definitively reaffirm Catholic social and moral teachings that focus on Christ as the center and cultivate an acceptable form of geopolitics to incorporate the participation of all faiths and cultures without diluting or making objective Catholic teachings subject to individualism and personal interpretations. The Pope needs to use the knowledge of the collective traditions and teachings of the Church as the instrument of power while at the same time reaffirming to the world that there is really nothing new under the sun.