can be found at the Washington Post, Written by Christiana Z. Peppard, Assistant Professor of theology, science, and ethics at Fordham University, it is titled What you need to know about Pope Francis’s environmental encyclical.
It provides a reasonably thorough analysis of the documents sections, and provides connections with the sources of the Pope's thinking, as well as quotations from the document itself (with page number citations).
She points out the willingness of the Pope to consider statements of others, such as regional conferences of Catholic bishops, but also people who are not Catholics, as this paragraph makes clear:
Catholic tradition, while distinctive and distinctly evident throughout this encyclical, is neither exhaustive nor exclusionary. With collaborative spirit and humility about the ways in which God manifests in cultures and nature, Francis draws heavily upon the teachings of the Ecumenical Patriarch Bartholomew I, as well as the Muslim mystic ‘Ali al Khawas and the non-religious Earth Charter as he makes a series of points about humility, gratitude, patience, responsibility, and attentiveness. These are among the ecological virtues that are also part of attaining social and environmental justice, now and in the future.
Or as she put it in a previous short paragrapp:
This point is worth emphasizing. Francis, head of the largest organized body of religious observers in the world, consistently in Laudato Si’ takes recourse to the wisdom of people other than himself.
Please keep reading.
To persuade you first to read this entire piece, and then after that perhaps become persuaded like me of the need to read the entire document itself, let me push fair use by quoting several paragraphs of her conclusion.
The following three concluding paragraphs appear immediately after that I first quoted:
So what does this encyclical mean, given its sweeping scope and 246 paragraphs of scientific citations and spiritual calls to conversion?
The question is open. And that, of course, is precisely the point. While Francis is willing to point the way— through Scripture and tradition, through science and ethical reasoning — he offers precious few concrete answers. The task of making “integral ecology” real is left to all who would consider what he has to say—that is, all of us whose lives depend on earth and on each other.
A quick scan for keywords, or a search for simple answers, will not yield much. The encyclical is not a checklist of how to save the planet and, in so doing, each other. Instead, Laudato Si’ is a call to renewed, ecological humanism and moral vision in a world beset by technological and economic temptation.
It is clear that this Pope, who by choice lived outside of the normal residence setting of his predecessors in Buenos Aires, and who as a Jesuit (an order devoted to serious learning and teaching) chose as his papal name the Founder of the Franciscans, a man noted for his devotion to both the poor and the sanctity of the natural world, insists that we see the issue around the environment holistically, not merely as matters of science and/or economics in isolation, but as major moral and spiritual issues of the highest order.
Peace.