The environment and the ecological crisis have become increasingly important within the Catholic Church’s discourse, especially under Pope Francis’s leadership. Regarding creation as God’s gift, the Church has always held a perspective of respect for the natural world, but it was in the twentieth century that it began articulating a more systematic approach to ecology. The encyclical Laudato Si’ (2015), written by Francis, was a milestone in Catholic Social Teaching’s development concerning environmental care, proposing the concept of ‘integral ecology.’
3.17.1 Creation as God’s Gift: The Theological Foundation of Christian Ecology
The Church’s ecological thinking has its roots in biblical theology and the idea of creation as a sacred gift from God. Genesis recounts that God created the world in six days and, at the end of each act of creation, saw that everything was ‘very good’ (Genesis 1:31). Humanity’s responsibility, according to the biblical account, is to ‘cultivate and care for’ the Garden of Eden (Genesis 2:15), implying not only rational use of natural resources but also their protection and sustainability.
Over the centuries, theologians such as Saint Thomas Aquinas have argued that creation reflects God’s wisdom and goodness, and that resources must be used in harmony with moral and natural laws. However, with the arrival of the Industrial Revolution and the rise of excessive exploitation of natural resources, environmental concern receded into the background of theological discourse.
It was in the twentieth century that the Church began articulating a firmer position on the ecological crisis. Pope Paul VI, in his apostolic letter Octogesima Adveniens (1971), warned that unchecked economic growth was degrading the natural environment and creating a ‘new kind of poverty,’ in which the poor suffered the worst consequences of pollution and resource depletion.
3.17.2 Laudato Si’: A Call to Ecological Conversion
Pope Francis’s encyclical Laudato Si’, published in 2015, represents the culmination of this process of theological and social reflection on the environment. Its title, meaning ‘Praised be you’ in old Italian, is inspired by Saint Francis of Assisi’s Canticle of the Creatures, which saw nature as a sister and a mother caring for us. The encyclical calls for ‘ecological conversion,’ understood as a profound change in our way of seeing and relating to the world.
Laudato Si’ is not only a text about the environmental crisis; it addresses the problem from an integral perspective. Francis speaks of an ‘integral ecology’ not limited to environmental aspects but including social, economic, and cultural dimensions. According to Francis, environmental deterioration and extreme poverty are intrinsically connected. Exploiting natural resources not only destroys nature but also affects the poorest, who depend directly on their surroundings for subsistence.
The Pope denounces the ‘throwaway culture,’ which treats people and the environment as things to be used and then discarded. This mentality, Francis argues, lies at the root of the ecological and social crisis facing the world. In response, the encyclical proposes a radical change of mindset involving restraint, simplicity, and profound respect for life in all its forms.
The response to Laudato Si’ was global. It was welcomed not only within the Church but also by scientists, environmentalists, and political leaders worldwide. The encyclical appeared just before the Paris Climate Conference (COP21) and helped create a favorable climate for adopting the Paris Agreement, which established objectives to limit global warming to less than 2 degrees Celsius above pre-industrial levels.
3.17.3 Toward an Ecological Economy: Criticism of the Current Development Model
A fundamental aspect of Francis’s criticism in Laudato Si’ is his condemnation of an economic development model prioritizing short-term profit over long-term sustainability. The Pope speaks of an ‘economy that kills,’ in which the well-being of a few is built on exploiting nature and the poor. For Francis, this extractivist economy, based on unlimited consumption, is incompatible with integral ecology.
Instead of development based on accumulating wealth, Francis proposes an ‘economy of care,’ whose objective is not only economic growth but the integral well-being of all people and the planet. This economy must be based on distributive justice, intergenerational solidarity, and respect for natural limits. In Francis’s words: ‘The environment is a collective good, the patrimony of all humanity and everyone’s responsibility.’
3.17.4 The Church as a Global Actor in the Struggle against Climate Change
At a practical level, the Church has implemented environmental initiatives worldwide, from reforestation projects to ecological education programs in parishes and Catholic schools. Many religious orders, such as the Jesuits and Franciscans, have assumed leadership in this struggle, promoting sustainable agriculture and supporting Indigenous communities defending their lands against exploitation.
The Vatican has also made important commitments to reduce its own carbon footprint. In 2007, Vatican City became the first sovereign state to neutralize its CO2 emissions through a reforestation project in Hungary. Furthermore, the Dicastery for Promoting Integral Human Development has promoted the creation of a “Global Ecological Network” bringing together dioceses, universities, and Catholic organizations to work jointly on implementing “Laudato Si’”.
The Church’s involvement in combating climate change has also included an effort to engage in dialogue with other religious and political actors. Francis has promoted an ecumenical and interreligious approach to addressing the ecological crisis, meeting Orthodox, Muslim, and Jewish leaders to develop a common strategy that considers not only the scientific aspect of the problem, but also its ethical and spiritual dimension.
3.17.5 Challenges and Opportunities: The Future of the Church’s Ecological Commitment
Despite its efforts, the Church faces significant challenges in its ecological commitment. Many Catholics still see care for the environment as secondary to other moral and social issues. However, Francis insists that “there cannot be two separate crises, one environmental and the other social, but rather a single, complex socio-environmental crisis”. Ecological conversion involves a conversion of the heart, recognizing that we are all responsible for the “common home” we share.
The future of the Church and the environment will depend on its ability to integrate spirituality with concrete action and to promote a cultural change inspiring people to see creation as a gift we must care for and protect. Its response to this challenge will determine the Church’s relevance in a world increasingly aware of the urgent need to act to protect the planet.