They are well connected in this great article from Crisis Magazine, noting the political— and soon to be forgotten—nature of the former and the increasing interest in the ancient beauty of the latter.

An excerpt.

It was my intention to offer a fulsome commentary and critique of Laudato Si. However, as I commenced my third and closest reading of the document, I found myself overwhelmed by its voluminous nature, meandering and mixture of solid proclamation of Christian teaching with incoherent detours into all manner of political controversy.

My principal concerns with Laudato Si are its limited focus on Jesus vis-à-vis rival isues and how he is interpreted when he is mentioned. Francis barely makes mention of the name of the Lord until 70 pages into the document, where, in paragraphs 96 through 98, the pope deploys references to the Gospels in an attempt to paint the Lord as exhorting his followers “to recognize the paternal relationship that God has with all his creatures” (para. 96). While it is surely true, as Francis says, that Jesus “lived in full harmony with creation” (since, as the Logos, he caused creation), there is really no basis to support Francis’ implication that the Lord connected sanctity and redemption with one’s treatment of the environment.

The pope’s citations at paragraph 96, for example, to passages in Luke and Matthew wherein the Lord mentions birds, are hardly grounds upon which to cast Jesus as an “environmentalist.” In Luke 12, the Lord is preaching about judgment and salvation, simultaneously warning his listeners of God’s wrath and reminding them of his solicitude, for “you are worth more than many sparrows” (Lk. 12:7). Similarly, the reference to Matthew is taken from the Sermon on the Mount in which the Lord speaks of our dependence on God, urging us to put away anxiety and frivolous concerns because man is more “important” to God than the birds of the air (Mt. 6:26). (Ironically, such passages are best employed against environmentalists who devalue human life in favor of lesser animals.)…

And yet, while the spotlight presently shines on the encyclical, another document, far less noted by the secular world, continues to work its power within the inner life of the Church, Summorum Pontificum.

At the beginning of this month, more than 350 people, mostly young, approximately a third of which were priests and seminarians, gathered in New York for the four-day Sacra Liturgia Conference. Here came clergy low and high, academics and lay people, to discuss the recovery of the Sacred Liturgy and to participate (actively of course) in the liturgical and devotional life of the Church. On the last day, the Solemn Feast of Corpus Christi, a long line marched in a magnificent Eucharist procession through the streets of the Upper East Side that culminated with the celebration of Solemn High Mass in the Extraordinary Form, offered by Joseph Perry, Auxiliary Bishop of Chicago.

About a week later, Rome hosted the fourth Summorum Pontificum Conference. Like Sacra Liturgia, this conference was marked by presentations from Roman Cardinals, clergy and laymen, all of whom offered worship to God according to the ancient rite of the Church.

Finally, on June 12, 2015, Cardinal Robert Sarah, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, penned a remarkable piece for L’Osservatore Romano, the Vatican’s semi-official newspaper. This piece appeared shortly after the Cardinal sent a letter to the Sacra Liturgia organizers in which he stated that Pope Francis, upon appointing Sarah to the prefecture, asked him to continue Benedict XVI work on the Liturgy.

Retrieved June 22, 2015 from