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Environmental challenges have become essential to study in today’s world because of the technical advancements and human achievements that have promoted an overestimation of human capabilities. This study explores the evolving relationship between humanity and nature through the lens of Catholic Church teachings, particularly the Laudato Si’ encyclical call for an “ecological conversion” (LS). It traces the historical transition from anthropocentrism to an ecological consciousness, examining theological perspectives and contemporary environmental ethics. A key focus is the role of liberation theology in shaping environmental justice. Key themes include the transition from anthropocentrism to a more comprehensive understanding of human–nature interactions, as well as the impact of liberation theology on environmental justice. Grounded in a qualitative research approach, this study investigates the potential of educational programs in Lebanon’s unique socio-cultural context to foster ethical and sustainable environmental practices. Through thematic analysis, this research highlights the concept of ecological conversion—a transformative shift in lifestyle and spirituality rooted in the principles of integral ecology. The findings show that educational initiatives based on Catholic Church teachings can successfully promote environmental stewardship and social justice. This article contributes to the discussion of environmental ethics by emphasizing the significance of an ecumenical and holistic approach, advocating for a synergy of spiritual beliefs and practical activities to confront the ecological issue. It concludes that achieving lasting environmental transformation requires collaboration, solidarity, and a collective commitment to the common good.
1. Introduction
Currently, environmental issues are becoming increasingly important. Technological advances and human achievements, supported by the emergence of intellectual currents, have led to excessive confidence in human capabilities. The contemporary world is undergoing catastrophic changes in the environment (Goodwin 2020). In recent years, international agreements have been drawn up, and almost every government in the world has created government agencies, directors, and even ministries for environmental protection. Numerous local and global movements, NGOs, and institutions have sprung up to defend the environment. Although the problem is the same—the preservation of the Earth and nature—national positions and opinions diverge, sometimes to the point of conflict. The Church has had to express its point of view on this issue.
How did humanity, originally the guardian of nature according to biblical teachings, become its enemy? With the emergence of humanism, human perception shifted from anthropocentrism to egocentrism where man sees himself at the center of the universe. A striking characteristic of contemporary man is his desire for domination and possession. This new perspective has transformed his relationship with creation into a dynamic of hostility and domination. According to White (1967), “the historical roots of our ecological crisis” lie in a vision of domination over nature, inherited from the Judeo-Christian tradition.
Integral ecology has emerged to restore the Earth to its rightful place, emphasizing that technological advances must be accompanied by ethical management of the earth’s resources. The ecological question goes beyond scientific research and encompasses the management of the Earth’s resources, integrating a moral dimension and an ecological conscience (Grey 2020).
Since the Second Vatican Council, the Church has integrated the safeguarding of nature as an essential element of its social teaching, emphasizing that the use of the Earth’s goods is a common challenge for all humanity and a moral problem (Grey 2020). The encyclical Laudato Si’ calls for an “ecological conversion” (LS) and criticizes individualism and the ideology of profit, which aggravate the ecological crisis. It promotes responsible citizenship and a culture of care for the common home, based on our beliefs and education (Grey 2020; McDonagh 2016).
Laudato Si’ highlights the interdependence between social justice and environmental justice, emphasizing that “everything is connected” (Francis 2015). It situates human life in an intertwined relationship with God, with our neighbor, and with the Earth itself. This encyclical could become one of the most influential, having a lasting impact on understanding humanity’s place in the cosmos, human development, and his relationship with the biosphere (Francis 2015). Collaboration, solidarity, and the pursuit of the common good are essential to meeting today’s ecological challenges (McDonagh 2016).
Lebanon has been historically recognized as “The Message” (John Paul II 1997), reflecting its complex socio-religious structure. The country’s governance and religious composition are deeply intertwined, with sectarian affiliations playing a significant role in political and social dynamics (Mallah Boustani 2021). However, due to the absence of an official population census since 1932, demographic data on Lebanon’s religious communities remain inconsistent. The largest confessional groups include Shiite and Sunni Muslims, each comprising over a quarter of the population, while Maronites, an Eastern Catholic community with historical roots in the region, represent approximately one-fifth of the population (Britannica Encyclopedia 2025). Given that more than 25% of Lebanese citizens adhere to the Catholic faith, the Catholic Church holds substantial influence in various social and political decisions affecting this demographic. Lebanon is currently experiencing severe economic and political crises, leading to a significant decline in its financial stability. The population is facing increasing levels of poverty, with a substantial proportion of individuals living on less than USD 5.5 per day. Once classified as an emerging economy with promising indicators, the country witnessed a sharp economic downturn following the events of 19 October 2019. According to the United Nations Economic and Social Commission for Western Asia (ESCWA 2020), Lebanon’s overlapping crises have had severe repercussions for impoverished and vulnerable populations. Data from ESCWA’s 2021 study indicate that 42% of families were classified as multidimensionally poor in 2019 (ESCWA 2021). This figure has risen dramatically due to economic contraction and ongoing political instability. ESCWA’s projections for 2021 estimated that multidimensional poverty had affected approximately 82% of the population, translating to nearly 4 million individuals living in poverty.
Pope Francis advocates an educational approach based on the principle of “see, judge, and act”. The Laudato Si’ encyclical is celebrated for bringing the protection of creation to the forefront of the world’s educational, religious, ethical, economic, and political concerns. Despite its positive impact, the encyclical has its limitations. It offers a clear and coherent critique of the current ecological crisis, but its solutions remain limited. Pope Francis calls for an “ecological culture” without specifying new economic or social structures to support it, which makes his global alternative rather abstract. His call for a global transformation still requires more concrete developments to be fully effective in the fight for a sustainable future: is it only by educating that humanity becomes responsible? Will religious attachments, practices, and convictions drive him to social and responsible action?
The ecological crisis is not only an environmental issue but also a moral and social challenge, as emphasized in Laudato Si’. Pope Francis urges a holistic approach that integrates theology, ethics, and concrete action to address environmental degradation and social injustice. This research builds on the encyclical’s call for an “ecological conversion” by exploring how the teachings of the Catholic Church can shape educational initiatives and policy frameworks in Lebanon. Given Lebanon’s unique socio-political and religious landscape, the intersection of faith, governance, and environmental stewardship presents both challenges and opportunities. By examining the role of education in fostering ecological responsibility, this study aims to bridge theological reflection with actionable solutions that contribute to sustainable development and social justice in a multi-ethnic and multi-religious society.
This research aims to explore how the principles of integral ecology, as outlined in the Catholic Church’s teachings, particularly in Laudato Si’, can be effectively integrated into educational frameworks to cultivate a culture of sustainability and ethical environmental responsibility. Given Lebanon’s diverse and multi-ethnic context, this study seeks to bridge ecological awareness with social justice by fostering an inclusive approach to environmental education.
The goal of this research is to answer the following question: how can the teachings of the Catholic Church, particularly those in Laudato Si’, be embedded into educational initiatives to promote sustainable and ethical environmental practices in Lebanon’s multi-ethnic society? The hypothesis posits that, by encouraging a new lifestyle and spirituality through ecological education, rooted in the principles of integral ecology and Catholic social teaching, Lebanon can achieve sustainable transformation by strengthening environmental stewardship and advancing social justice.
First, we will examine the environmental question by placing it within the framework of the teaching of the Catholic Church, emphasizing that creation is a divine work, and that humanity, created to know, love, and adore God, must protect our common home, the Earth. We will also address the issue of environmental justice and review the patristic and papal teaching evolution. Then, we will question the importance of education leading to more ethical and environmental actions in Lebanon and discuss the results in the last part of this manuscript while opening the topic on an ecumenical and holistic approach.
For the purpose of this study, the methods used are qualitative as we carried out semi-directive interviews with the governance and key-responsible of a Catholic Jesuit university in Lebanon, preparing an interview guide with a list of themes proposed to respondents in the form of open-ended questions and interviews that were conducted in May 2023; we left the respondent relative freedom, and this enabled us to carry out a better comparative and cumulative analysis. The approach is thematic, and the qualitative data analysis technique adopted is based on the categorization of responses. This technique consists of creating categories inspired by the literature and linking the data drawn from the interview responses into brief, concise statements for this research, thus creating units of meaning.
The interview guide groups together 10 thematic questions in which the main themes are as follows:
University involvement;
Perception of what exists;
Leadership and recognition of the mission of integral ecology;
Education/teaching perspectives;
Personal motivation for involvement in eco-education and eco-spirituality.
The second part included actions already undertaken or to be undertaken according to the LS pillars, which the respondents ranked in an order of importance that they see as urgent actions for the university and for students and community awareness.
2. Theoretical Framework
According to Christian anthropology, humanity has absolute value, because God, who is absolute, created and loved us in Jesus, his son, inviting us to unity in God. Our faith in God does not limit our freedom; on the contrary, God, as truth, sets us free (Jn 8:32) and acts on our freedom. Knowing God helps us to understand the true value of others and the relative nature of things. As free human beings, we are necessarily open to the world and to others.
The adoption of sustainable lifestyles is based on the idea of sufficiency (Francis 2015, §179) and the promotion of sobriety in the use of resources and energy, “for he commanded, and they were created, assigned them their station forever, set an order that will never change.” (Ps 148:5b-6). Economic growth should serve sustainability and aim for an environmental economy. Environmental justice movements point out that certain minorities, unable to make their voices heard in political decisions, live in deplorable conditions and suffer from health problems and a degraded quality of life.
According to Grésillon and Sajaloli (2015), the Psalms describe a world ordered by a divine force. Psalm 104 presents God as the architect of the cosmos, intervening in the design of rivers, lands, and seas, and acting as a gardener. God interacts with the inanimate elements and takes part in climatic events for the good of the living, as in Psalm 147, but can also act to destroy: “Thus he makes the snow like wool and spreads the frost like ash; He disperses hail like crumbs. Who can withstand his cold?” (Ps 147:16–17).
Creation theology is essential to understanding theological ecology. The Psalms describe a world shaped by God, the architect and gardener of the cosmos, who acts for the good of living beings. The Church’s discourse on creation includes humanity’s sovereignty over the Earth, in the image of God, a question examined hereunder through patristic and scriptural teachings.
2.1. Liberation Theology
It originated in Latin America and addresses the environmental injustice suffered by the poor. This injustice, which cannot be corrected by simple financial compensation, touches on human dignity. Leonard Boff, one of the founders of this theology, observed that the logic of the dominant regime, which exploits workers, also leads to the plundering of nations and environmental degradation. Environmental liberation theology aims to break this destructive logic. It aspires to liberate the poor and oppressed by redistributing wealth and protecting the Earth, a victim of the constant plundering of its resources, which threatens the planet’s equilibrium (Boff 1996).
Lynn White criticizes Christian theology for giving humanity absolute authority over creation, thus promoting an anthropocentric perspective (White 1967). White proposes a solution: live Christianity differently, adopting a spirituality like that of St. Francis, who advocated democratic equality between all God’s creatures. Working with God, the master of the Earth, is essential to preserve the security and sustainability of our planet.
Based on the Bible, White states that Judeo-Christian theology is uniquely man-centered, yet Christianity has never believed in this principle. The Book of Job, for example, presents a different theology to that proposed by White, and the same is true of the New Testament. The Church, far from despising nature, sees it as a reflection of the image of its Creator and a natural way for humanity to know God.
The Bible describes the Earth as a living being that reacts to human behavior. Ecological economics recognizes that the economy is a subsystem of human society, itself rooted in the biosphere. Humanity is supposed to “cultivate and care for it” (Gen 2:15). The environmental crisis pushes humanity to reconnect with nature, as taught in the Bible, which grants rights to nature and limits human authority to the rights that God has granted to the natural elements.
Creation was organized before humanity appeared, and God ordered humanity to respect this system (Beltran 2020). The texts of judgment invite humanity to discover the system created by God and to contemplate the divine mystery. The biblical narrative is not intended to provide scientific information about the universe but to give a spiritual meaning to creation. Man, created in the image of God, must rule over other creatures with respect and love, not to exploit them but to preserve the harmonious relationship intended by God.
Creation is a common work requiring recognition, respect for differences, and understanding. Humanity, bearing the image of God, must maintain relationships based on love with God, nature, and others. This cooperation between God and humanity is not a partnership of equals but a relationship in which humanity acts according to divine instructions...The Christian respects nature not out of need, but because it reflects God’s greatness.
Over the centuries, Marxist, liberal, and scientific currents have perceived human sovereignty as absolute, erasing any reference to God. Sin has led humanity to regard others, nature, and even God as adversaries. As a result, the concept of guardian lost its meaning. God made humanity a guardian of the Earth so that no harm could befall it. The roots of today’s environmental crisis are spiritual, not technological or economic, and result from human sin.
2.2. Solidarity and Co-Creation
The New Testament focuses on human salvation and the person of Christ. According to the apostle Paul, God’s children will free creation from the corruption caused by human sin. In the new creation, healing will continue, and nature will become a healing element. Creation leads to the eternal kingdom, for God does not create for destruction, but for eternal life and divine glory.
A growing awareness is emerging of nature as a finite resource, not as a passive matter to be exploited by humans at will. Today’s environmental threats call for a rethinking of human beliefs and behavior towards nature. Thinkers such as Teilhard de Chardin have stressed the need to understand the world (De Chardin 2012).
From a religious perspective, humanity is often described as a steward of nature rather than a dominant agent. This view, adopted by the Catholic Church and other thinkers, emphasizes humanity’s literary and spiritual responsibility towards nature. Christianity draws on biblical texts to support this vision, notably the Jubilee legislation in the Old Testament and the Parable of the Talents in the New Testament, which emphasize the notion of humanity’s participation and investment in the creation and development of its riches.
This responsibility towards creation implies not only using science and technology to improve the world but also recognizing that their use is not neutral and must be guided by ethical principles. Stewards are called to respond not only to their own needs but also to those of others from a perspective of service to God.
The concept of partnership between God and humanity in creation and salvation also emerges, emphasizing that humanity is called to cooperate with God for the good of creation and humanity. This involves recognizing environmental sin, which consists of the destruction of the environment through irresponsible human actions. Repentance in this context is not limited to regret but requires an awareness of destructive behavior and a commitment to change it.
The social dimension of the ecological approach is emphasized by Pope Francis, stressing the importance of integrating justice into environmental discussions and considering the needs of the poor and marginalized.
Messias (2024) emphasizes how Pope Francis’ encyclical goes beyond traditional Christian theology, advocating for an ecological spirituality that transcends religious boundaries. This viewpoint is consistent with the notion that environmental stewardship is more than a doctrinal responsibility, but a universal ethical imperative, encouraging interfaith and interdisciplinary collaboration for sustainable development.
Lane (2023) expands on this idea by highlighting nature’s role in praising God, calling for a theology that acknowledges the natural world as an essential aspect of divine revelation. His work demonstrates how Laudato Si’ advocates for a fresh spiritual consciousness in which mankind sees itself as part of, not apart from, the ecosystem. This theological shift calls into question anthropocentric views of creation and encourages believers to embrace a nature-care ethic.
Similarly, McDonagh (2003) addresses the ecological crisis through the prism of Christian accountability, highlighting that biodiversity loss is more than just an environmental issue; it is also a spiritual and moral one. His viewpoint contends that ecological deterioration represents humanity’s failure to fulfill its role as stewards of creation. This is consistent with Pope Francis’ criticism of exploitative economic systems that prioritize short-term profits over long-term environmental sustainability.
Solidarity with the marginalized and efforts to improve their situation are Christian imperatives in the context of environmental and social emergencies. This requires not only taking concrete steps to protect the environment but also recognizing God’s presence in every person and responding to his calls through our actions and relationships. As Pope Francis points out in his apostolic exhortation Evangelii Gaudium (Francis 2013), “We are called to discover Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to understand them and to welcome the mysterious wisdom that God wants to communicate to us through them”.
Vincent Miller’s (2005, 2017) work connects religion and consumer culture, demonstrating how capitalism encourages a mismatch between ethical norms and material consumerism. He contends that Laudato Si’ undermines this paradigm by advocating for a drastic shift in how nations deal with economic and environmental reality. Miller (2017) describes Pope Francis’ ecological vision as a response to the destructive impacts of consumerism, pushing for a holistic strategy in which the environmental, social, and economic components are inextricably linked.
2.3. The Roots of Integral Ecology
Integral ecology is a comprehensive approach to tackling ecological concerns that recognizes the interdependence of environmental, social, economic, cultural, and educational components. Integral ecology, which is based on Pope Francis’ encyclical Laudato Si’ (Francis 2015), highlights how environmental challenges are inextricably linked to human and societal concerns such as poverty, inequality, and ethical responsibility. It calls for a profound shift in how societies interact with the environment, ensuring that solutions are inclusive, ethical, and sustainable for future generations.
The Christian tradition presents creation as fundamentally good. This view is supported by numerous passages in both the Old and New Testaments. Nature is seen as an expression of divine power, illustrated by verses such as “The heavens declare the glory of God” (Ps 19:2–3). Jesus’ two great commandments have ecological implications. Loving God also implies loving and respecting creation, while loving one’s neighbor includes not harming one’s environment, encompassing an intergenerational perspective.
St. Francis of Assisi saw the natural elements as signs of God’s glory and called them “brother” and “sister”. His approach shows a profound interaction and cooperation between humanity and nature. With the advent of modernity and growing ecological concerns, the Church has developed guidelines on environmental protection, promoting a human ecology that is not limited to nature but also includes human well-being.
Justice, freedom, equality, and solidarity are essential values for the common good, as the Church has emphasized through various popes, including Pope John Paul II and Pope Benedict XVI. Pope Francis, in his encyclical, calls for care for our common home and recognition that the climate is a common good affected by human activities. He highlights the impact of environmental degradation and calls for responsibility and solidarity.
The example of Jesus Christ, in particular, performing the miracle of the multiplication of the loaves and fishes, illustrates participation in the common good. The first Christians shared their goods, showing the importance of love and participation. Pope Francis emphasizes that wealth and power must serve the common good and calls for reflection on our way of life to protect the environment.
He insists on the need for global cooperation to solve environmental problems, by helping poor countries. He calls for common stewardship of the universe and a change in individual behavior to save the planet. Private property and individualism are challenges to a just and sustainable economy.
What are the roots of integral ecology in the Church’s social doctrine? The Christian vision of creation, supported by Sacred Scripture, sees the world as a “good thing”. Nature is a manifestation of divine power, and Jesus’ commandments have ecological implications, implying respect for creation and consideration for the impact of our actions on others.
The role of Pope Paul VI, who was the first pontiff to address environmental issues directly, is very important. In his address to the 25th anniversary of the FAO in 1970, Pope Paul VI spoke of a “veritable ecological catastrophe” resulting from unbridled progress. The Church’s Social Doctrine criticizes blind progress, insisting on the holistic dimension of ecological issues. Pope Paul VI emphasized the interconnectedness of all human interventions in the natural balance and insisted on a moral ecology, calling on individuals and institutions to respect creation. For Pope Paul VI, individuals should maintain a morally just attitude, while institutions should develop policies that respect the environment. He also warned of ecological risks and called for harmonious participation in the ecosystem. He thus laid the foundations of integral ecology, subsequently developed by his successors.
Pope John Paul II links the ecological crisis to an existential crisis, suggesting that the solution lies in an “ecological conversion” in which humanity rediscovers his harmony with creation and the Creator. He advocates a technology that respects the environment and communities and deepens Pope Paul VI’s reflection by setting out the anthropological dimension of the exploitation of nature. He takes a critical approach to progress, stressing the need for moral and ethical development alongside technological progress. He insists on rational, honest exploitation of the planet, warning against uncontrolled technology that threatens the environment and alienates humanity from nature. He states that the exploitation of nature has become vicious and that this alienation generates environmental and human problems. Pope John Paul II also stresses the importance of a “spiritual ecology” in addition to a natural ecology, to protect the most vulnerable. In his message for the 1990 World Day of Peace, he clarified the causes of the ecological crisis, specifically mentioning the depletion of the ozone layer and the greenhouse effect, reflecting a growing awareness. In the encyclical Centesimus Annus (John Paul II 1991), the Pope criticizes the “anthropological error” leading to environmental destruction, asserting that humanity, by substituting himself for God, tyrannizes nature and calls for state responsibility to protect collective goods.
Pope Benedict XVI continues the Church’s ecological reflection, insisting on the need for an “ecology of peace”, founded on peace with God, creation, and among people. He notes that lack of respect for the environment is detrimental to human coexistence and uses the example of energy conflicts to illustrate his point. He criticizes the contemporary economic system and calls for a thorough overhaul of development models to correct their dysfunctions. He responds to environmental challenges by integrating a theological dimension, insisting on the importance of considering creation and redemption as inseparable and refuting the idea that human domination of the earth, mentioned in Genesis, justifies the mistreatment of nature. He proposes a new understanding of the doctrine of creation, emphasizing that the environment is the site of Christ’s redemption. To mistreat the environment is to prevent Christ’s love. In his encyclical Caritas In Veritate, Pope Benedict XVI (2009) warns that, if nature is seen as a product of chance, human responsibility is weakened. Nature must be respected as the result of God’s creative intervention. To safeguard nature, it is not enough to take economic or educational measures; a global moral stance is required. Pope Benedict XVI links respect for the environment with respect for the human person and society and sees the ecological dimension as essential for future generations. He encourages young people to respect the environment to discover their talents. His vision comes close to “integral ecology”, which we discussed in Section 3 under the title Laudato Si’.
The Church’s engagement with environmental issues has evolved over time, with successive Popes contributing distinct perspectives. Table 1 summarizes the main contributions of the Popes to ecological thought.
3. The Laudato Si’ Encyclical on Care for the Common Home
Published on 18 July 2015, the encyclical Laudato Si’ On Care for the Common Home synthesizes the ideas of previous popes and defines the concept of “integral ecology”. Pope Francis establishes a link between climate change, poverty, and human rights, transforming the environmental problem into an issue of global social justice. During a visit to South America, he criticized the economy of exclusion and injustice, pointing out that the destruction of creation will lead to the destruction of humanity. Laudato Si’ has attracted widespread support but also controversy. Pope Francis calls for an immediate and unified global project, accepting the scientific consensus on global warming. He criticizes excessive consumption, irresponsible development, institutional greed, and dependence on fossil fuels, pointing out that the poorest suffer from the actions of the rich that worsen climate change.
The encyclical introduces the concept of “integral ecology”, an approach that encompasses the environment, culture, society, family, the individual, religious sphere, and the political-economic sphere while applying it to political life, calling for greater international cooperation and participatory politics. Finally, it proposes practical guidelines for personal life, inviting everyone to an “ecological conversion” where the encounter with Christ leads to a deeper communion with God, others, and nature. Pope Francis sees the unbridled race for progress as the main cause of worsening environmental conditions, where the speed of technological progress clashes with the slowness of biological cycles. He also identifies that modern progress is not oriented towards the common good, leading to pollution, waste, and a “culture of waste”. Pope Francis calls for a circular production model that guarantees resources for all and future generations.
He criticizes economic institutions for ignoring the North’s “ecological debt” to the South, where living standards are maintained by exploiting the South’s resources without regard for the consequences. He warns that the growth of the last two centuries has not always led to genuine integral progress. Mentioning resource depletion as a potential cause of war, he links current conflicts to economic interests and natural resources. Pope Francis points out that the ecological crisis is exacerbated by deviant anthropocentrism, the broken relationship between humanity, God, and nature. He criticizes the “dominant technocratic paradigm” that treats nature as an object to be manipulated, highlighting the importance of a solid ethic, culture, and spirituality to contain the excesses of technological progress. The Pope argues that this homogenous, one-dimensional paradigm prevents environmental and social problems from being adequately addressed. Pope Francis proposes a new beginning centered on humanity’s relationship with others, creation, and God, stressing that an adequate ecology requires an appropriate anthropology for an alternative life, recognizing the dignity of the person and the worker.
Integral ecology sees the current ecological crisis as an environmental and social crisis, impacting all aspects of human life. To address it, we need to develop a global ecology that integrates environmental, economic, social, cultural, and everyday ecology. In environmental terms, we need to seek integral solutions that consider the interactions between natural and social systems. Social ecology, which begins in the family and extends to international bodies, aims to ensure that laws protecting the environment and the individual are effective. Culture plays a key role, in valuing local knowledge and indigenous traditions, which are often neglected.
Pope Francis takes up Pope Benedict XVI’s concept of human ecology, emphasizing that humanity must respect this nature. Integral ecology requires that all people consider the common good, respecting the human person and future generations. It calls for solidarity with the poorest and a holistic vision where “the whole is greater than the part”.
Pope Francis criticizes the ineffectiveness of international conventions and calls for the strengthening of global institutions so that states consider the global consequences of their actions. A truly sustainable policy requires rich countries to help poor countries develop differently. Pope Francis insists on the importance of local and national politics, which must help citizens to break away from the logic of immediate profit. Ecological conversion is based on gratitude, gratuitousness, awareness of our connection with all creatures, and a commitment to solving the world’s problems with creativity and enthusiasm. Pope Francis links this conversion to the Christian faith, where redemption comes through creation.
Since its promulgation eight years ago, Laudato Si’ remains relevant in the face of extreme climatic phenomena such as droughts, floods, and rising temperatures. The encyclical has stimulated important initiatives such as “Francis’ Economy”, aimed at young economists and promoters of sustainable economics, as well as the Taranto Social Week in 2021, which encouraged the ecological conversion of lifestyles. The 2019 Synod for Amazonia is a notable consequence, highlighting the obligation of the Church and Christians to act on environmental issues, particularly in Amazonia. Pope Francis reminds us that defending human rights is a requirement of faith and not just a social or political task.
The encyclical incorporated integral ecology into the Church’s Social Doctrine, insisting on its equal importance with other traditional Church concerns such as solidarity and the right to life. The document “On the road to caring for the common home, five years after Laudato si”, drawn up by the Holy See’s interministerial table on integral ecology, proposes practical lines of action to pursue this approach, with an emphasis on education at all levels. The document also offers practical suggestions for integral ecology, including the development of a circular economy, the protection of natural resources and oceans, and the encouragement of responsible behavior in the world of work and finance. It recommends reusing and recycling natural resources, investing in sustainable infrastructure and encouraging the private and public sectors to adopt ecological and transparent practices. Finally, finance is called upon to play a key role in the sustainability of investments and to ensure access to credit for as many people as possible, including through micro-credit. These collective and individual efforts are essential if we are to make the transition to a more environmentally friendly and equitable world.
Education is critical in developing ecological consciousness, providing individuals and institutions with the knowledge, beliefs, and skills required to promote sustainable development. By incorporating environmental awareness into curricula and lifelong learning initiatives, education becomes a crucial driver in developing responsible citizens and ethical leaders capable of implementing ecological solutions at all levels of society.
The pillars of Laudato Si’ that support integral ecology include environmental sustainability, which calls for responsible care of the planet and immediate action to combat climate change. Another important issue is social justice, which emphasizes the close relationship between environmental deterioration and global injustices, particularly among disadvantaged communities. Economic responsibility emphasizes ethical business practices, sustainable consumption, and investment in green technologies. The cultural and ethical components of integral ecology emphasize the importance of respecting varied traditions, moral values, and local knowledge in environmental management. Education and awareness are also important, as they promote ecological literacy and inspire transformative action towards a more just and sustainable world.
4. The Conversation/Dialogue with Liberation Theology for Development and the Environment
The author raises issues concerning the purpose of increasing people’s economic condition to solve the issue of today’s environment and wealth distribution.
These vital questions concern Christianity to the extent where they involve the human being in their inalienable dignity. Regardless of the social status of religion, this is a consequence of the very dynamic of the Incarnation, without which Christianity cannot be itself. The task of theology is to give a reason for our hope “but sanctify Christ as Lord in your hearts, always be ready to give an explanation to anyone who asks you for a reason for your hope” (1Pet 3:15), but, above all, the characteristic of the Christian faith is “hoping against hope” (Rom 4:18) and to contribute courageously and humbly, in an effective and modest way, to the reconstruction of identities, regions, to the common history of humanity, and the destiny of the planet.
According to the modernization theory, to accomplish progress, so-called undeveloped countries must discover means to increase economic productivity, which advanced countries supply, and, then, economic growth creates the circumstances for democracy and stability. But, according to Andre Gunter Frank’s dependence theory (Frank 1977), undeveloped countries stayed underdeveloped to sustain the expansion of advanced capitalist countries. Frank advocated for a revolution against capitalism.
The role of the Church in ecological development is essential to the debate over Laudato Si’. Schlesinger (2018) investigates the Trinitarian roots of ecological theology, contending that a genuine Christian ecological worldview must be profoundly based in God’s relational character. His approach contends that viewing the world through a Trinitarian perspective develops a sense of mutual dependence and connectivity, both of which are necessary for achieving sustainable development. Furthermore, Schlesinger (2016) draws connections between eucharistic theology and ecological responsibility, implying that the Church’s involvement in environmental justice is part of a larger commitment to sharing and solidarity ethics. Building on this perspective, Gruber (2017) provides the idea of Ec(o)clesiology, which emphasizes ecology as an important aspect of ecclesiology. She claims that the Church is not merely a moral authority on environmental issues but also a living ecological community that exemplifies the values of sustainability and care for creation. This viewpoint underscores the notion that Laudato Si’ is more than just a theological treatise; it is a call to action, asking religious institutions to lead by example in the worldwide ecological transformation.
4.1. Postmodern Public Administration and Sustainable Development
Sustainable development is an endeavor to enhance a population’s economic and environmental situation without jeopardizing future generations’ well-being. Policies that promote long-term development attempt to build a deeper feeling of community while also encouraging collaboration and consensus among key players. Mary McClintock Fulkerson is currently concentrating her attention on sustainable development strategies in low-income countries to create greater justice and fairness (Fulkerson 2014). Liberation theologians have also pushed for long-term development plans, arguing that the state (whether capitalist or communist) has hampered people’s ability to satisfy their own needs holistically. Houtart mentioned that, instead of depending on the state to enact policy, remedies must promote justice at the grassroots level (Houtart 1998).
Growth and improvement need to appreciate ecological constraints in the broadest sense, in keeping with the concept of sustainable improvement. This notion is based on a long-standing ethic of the human community’s interaction with the environment and the current generation’s duties to future generations. The principles of intergenerational equity (equity for future generations) and intragenerational equity are at the heart of the concept of sustainable development (equity towards contemporary people). Policies that promote long-term development attempt to build a deeper feeling of community while also encouraging collaboration and consensus among key players.
One of the vehemently debated (Boff 1995) subjects in sustainable improvement circles is neoliberal monetary tactics, which can be perceived as maintaining the Global South’s ecological chaos. These initiatives place a high priority on basic human needs and rights, based on an equitable global distribution of economic and natural resources. As a result, they place a high value on both intergenerational resource equity and carrying capacity. As a result, sustainable development may be seen as a culturally based equity norm that prioritizes people’s right to democratically use natural resources and satisfy basic human needs, therefore placing a premium on equity over economic effectiveness and efficiency.
While the merit of socialist techniques remains an area of debate, postmodern public administration is addressing the concept of the democratic popular management of resources and wealth through sustainable development strategies. Marxists, anarchists, anti-globalization activists, and liberationists strive to implement sustainable development policies through non-governmental organizations (NGOs) and non-profits rather than through official institutions to support the continuous opposition narrative. Postmodern public administration aims to provide for the fundamental needs of the poor and oppressed while avoiding the intricacies of political structures.
Boff and Elizondo (1995) claim that using postmodern public and private institutions is the best way to ensure fundamental human needs on a global scale. The emergence of grassroots communities continues to provide a space for the poor to organize and reflect on their spiritual and social status in life in many Latin American countries, and they have become important in terms of pressing for justice and social change, as well as opportunities for direct action to address injustices.
This type of populism aims to increase democratic involvement in society while also promoting the well-being of its constituents. These highly “decentralized” villages have worked to promote social fairness for their communities, directly or through NGOs, non-profits, cooperatives, and other organizations while recognizing that governmental and international solutions are unlikely to liberate the great majority of Latin America’s impoverished.
They are devoted to achieving social fairness and addressing the needs of the underprivileged through postmodern institutions and administrations by assuring sustainable policies. As a result, they continue to have “deinstitutionalized” success as spiritual and political emancipation agents. As a self-reflexive activity, postmodern public administration has the potential to empower individuals and communities. It has sparked several debates on the implementation of sustainable environmental policies at the transnational and cross-border levels.
Sustainable postmodern policies address the increasing role of government in providing a platform for the empowerment of the poor on a global scale, even though they do not necessarily invalidate the devolution and privatization efforts typical of the “reinventing-government” movement (Osborne and Gaebler 1995). The ongoing dialogue between liberation theologians and leftist academics and activists has resulted in the development of a plan for overcoming poverty and oppression. As a result, Latin America has provided a crucial setting for experimenting the new methods to reach revolutionary justice.
Fernando Henrique Cardoso (Cardoso and Faletto 2024) questioned the concentration of power in an elite few by focusing on internal social variables rather than external agents. Nonetheless, dependency theory has been used as a foundation for theological thought by several Latin American liberation theologians such as Gustavo Gutiérrez, Raúl Prebisch, Fernando Cardoso, and Ignacio Ellacuría.
External dependency and internal dominance are hallmarks of Latin American social institutions, according to Gutierrez, who favors the term liberation over development to avoid negative connotations. It is the logical statement of the deepest possibilities inherent in the growth process, which obscures the theological issues that this process raises. On the other hand, the concept of emancipation readily takes us to biblical foundations that have motivated humanity’s life and action through time (Gutierrez 1969).
Latin America is likewise seen as dependent by Leonardo Boff (Deane-Drummond 1997), but he sees dependency theory as part of ongoing research, and Marxist analysis and social theory are important tools rather than the last word since we must listen to the oppressed themselves. Liberation theologians, according to economist Peter Moll (Cormill 1993), overlook economic evidence and the competency of economic theories of development and thereby divert attention away from national politics. Moll has been chastised for failing to recognize the role of liberation theologians in the dependence issue.
While dependence theory raises several broad concerns regarding social, political, and economic institutions, it does not give specific answers. Additional theories have been employed by liberation theologians as a starting point for theological difficulties and their resolution. The underlying social and political questions, on the other hand, remain unresolved.
4.2. Christian Resistance
The Church has not always been proactive in the debate on creation care. Although some traditional churches, such as the Evangelical Lutheran Church in America and the Presbyterian Church in America, have developed policy statements on the subject, these statements are not enough to transform mindsets to promote sustainable environmental preservation practices. The observation that “the environment has never been a major concern for evangelical Christians” is obvious, as pointed out by Bean and Tales. Environmentalist Calvin DeWitt (2000) identifies several attitudes that prevent Christians from becoming actively involved in the preservation of creation. These attitudes can be summarized by the following justifications:
Firstly, some Christians may consider that this world is not their true home and that they are merely passing through it. This view, based on an erroneous eschatology that places current stewardship responsibilities below eternal glory, leads to a neglect of the duty of Jesus’ followers towards current environmental problems, prioritizing instead the expectation of Christ’s second coming and eternal life. Future hope never frees the faithful from their responsibility to manage godly concerns now.
Secondly, some Christians fear that environmental protection is associated with the New Age movement, leading them to distance themselves from it altogether. This isolation deprives Christians of a critical biblical voice in conversations that include alternative theologies and cultural perspectives, thus reducing the impact of the Gospel.
Thirdly, there is a fear among some that a commitment to creation care could lead to pantheism, i.e., the worship of nature and creations as if they were divine. Recognizing that God is the source and sustainer of life when contemplating His creation should not lead to a worship of creatures rather than the Creator, as the apostle Paul warns in Romans (Rom 1:25). Rather, wonder at God’s creation should inspire deep respect and admiration for His wonders.
Fourthly, some Christians may reject environmental initiatives for the fear of being associated with a specific political position, forgetting that solving environmental problems transcends political affiliations and requires universal cooperation.
Fifthly, some Christians may feel that engaging in environmental protection diminishes the importance of proclaiming the Gospel and fulfilling the Great Commission (Mt 28:19) to seek and save the lost. However, caring for creation is also part of the Church’s mission in the world, complementing rather than detracting from evangelization.
The Church therefore bears a “heavy guilt” if these five attitudes hinder its active role in preserving the environment.
5. Results
Universities, inspired by Laudato Si’, play an important role in connecting environmental awareness to state-level legislation. Education is a key component of Laudato Si’, highlighting the need for an ecological transformation that begins with knowledge and awareness. Universities help shape national environmental issues through academic research, sustainable campus activities, and community engagement. In Lebanon, where environmental difficulties are linked with social and economic issues, higher education institutions act as change agents by encouraging interdisciplinary collaboration among scholars, policymakers, and industry leaders. Universities that incorporate the Church’s ecological teachings into educational programs and sustainability projects not only develop a new generation of environmentally conscientious leaders but also give scientific evidence and innovative solutions that guide state policies.
Higher education is committed to several sustainable initiatives, including waste management, energy saving, environmental management, and leadership, but the issue of raising awareness of ecological issues among all stakeholders is not very much felt at present, especially among students, who tend to forget these notions even if they have learned them in teaching units.
There are two essential levels to aim for the infrastructure, of course, which is the most easily measurable, palpable, and quantifiable, and the human side via education and compulsory cross-disciplinary and ongoing training, whether through courses, conferences, or even proposals for inter-institutional research projects. To achieve this, we need to get every faculty on board and make the effort a collective one, involving our students from the ground up, so that ecological action becomes an integral part of their culture.
The perception of the existing situation at the University is positive but essentially targets the level of infrastructure, works, the use of plastics, recycling, sorting, building maintenance and energy-saving efforts; the university is committed at this level but also at the human level thanks to training sessions and listening cells. The progress to be made would be at the level of integration and transitivity thanks to perennial structures and collegial activities; moreover, it would be essential to speak of integral ecology and that it targets all levels of the person, the environment, and the economy.
For leadership and recognition, the most important thing is to adopt a centralized approach to achieve greater synergy and efficiency in the university’s projects, integration, and institutionalization to achieve better synchronization and coordination of the various projects, which should be consolidated according to Ignatian spirituality and sustainable development. Moreover, thinking ecologically in the difficult times that Lebanon is going through may seem misplaced, but we need to target the mindset of all stakeholders through a catalyst element that is the economic element par excellence since, thanks to ecological actions, each individual would be saving costs while respecting the environment. Finally, the design of an integral ecology ethics committee or ecological project consolidation would be a necessity for our university.
For ecological education, the answers to questions 6, 7, and 8 in the guide highlight the need for the adoption of several optional or compulsory subjects dealing with the issue; in addition, a combination of theory and practice, whether at the level of student projects or awareness-raising meetings, is suggested; building an ecological culture, collaborations, and partnerships with environmental organizations are the themes most mentioned during the interviews. Finally, a suggestion for a contest, competition, or prize to motivate students to carry out this kind of initiative proves to be a motivation for adopting this kind of behavior.
We can point out that the personal motivations of all respondents relate to responsibility and respect for the environment; a responsibility for future generations to ensure a viable world and to have attitudes of action; the importance of communication; the importance of an attitude and action to manage and ensure conditions; and an environment conducive to having an awareness that the balance of the environment, the balance of the company, and the balance of the person is a driving force for the human condition today.
Moreover, several actions can be taken at university level, and several are already underway.
We have noted that, for Pillar 1, the installation of recycling bins for paper is still a priority for the university, even though this action is already present on several campuses; moreover, the creation and expansion of gardens come second, with the recent inauguration of a garden at the campus of human science (CSH), and it is essential to have more greenery on our various campuses, which are established in the middle of Beirut. Finally, setting aside days to clean up the environment or even campaigns to switch to LED bulbs come in third place, and having clothes to recycle or recycling campaigns come in last.
As for Pillar 2, in first place and tied for first place are actions relating to a family adoption program, whether for Christmas or with gift exchanges and donations, or actions to feed the most vulnerable populations; the second action relating to the publication of information on social and ecological issues comes last.
For Pillar 3, awareness-raising and information activities are also in first place, followed by the exchange of used items, such as pens, notebooks, and so on, and, finally, communication in the weekly newsletter.
For Pillar 4, highlighting local food represents a primary action for all respondents, followed by writing eco-poetry and articles promoting and celebrating more sustainable activities and finally praying for individual and collective eco-conversion.
Pillar 5 represents the pillar for which we have listed the most possible actions, given that it is a pillar of ecological education and was cited by many of the respondents as an imminent need for education on integral ecology. Informing students about environment-related careers and job opportunities comes in first place, followed by integrating environmental aspects into different curricula and courses; then, on more or less equal scales, other activities come in, such as educational articles on LS, even teacher training, or even prayers and public conferences with the chaplaincy, etc.
Concerning ecological spirituality, in first place comes the action of cooperating with the campus administration with the chaplaincy and inter-religious dialogue to support and sponsor events linked to the teaching of the encyclical by planning several events such as outdoor activities like the celebration of mass on Earth Day; this is followed by the organization of eco-spiritual retreats jointly with the university chaplaincy and then the development and possibility of mindfulness experiences.
For the seventh and final pillar, most respondents prefer to adopt the first action relating to the creation of a university website dedicated to environmental commitment and care; in the second place comes the communication of information on the various activities and infrastructures linked to the environment.
6. Discussion
From what has been said in the previous two sections, it is necessary to consider the social and environmental consequences of certain politics. Although liberation theology, originally conceived as a social praxis, does not take ecological issues into account, it remains relevant to the discussion because it raises questions about human justice within a holistic approach to the environment.
According to a sociological study (Ghai 1994), government conservation efforts in underdeveloped nations tend to overlook the demands of local people and, in some circumstances, rob them of their jobs. Minority populations are more vulnerable to environmental hazards.
Furthermore, the concept of emancipation may be enlarged to include human beings’ release from their ambition to dominate the natural environment. The most radical eco-philosophers may be encouraged to shift liberation theology’s revolutionary objective to a more modest goal of social transformation. This social transformation might involve a reevaluation of environmental protection so that development policy becomes comprehensive and based on an ethic of environmental responsibility.
Within the corrupted and multi-crisis Lebanese crisis as exposed earlier, it is primordial to have an inclusive and sustainable church position enabling the Lebanese society, which became newly “poor” to grow again in respect to Mother Earth and by the teaching of the Catholic Church.
In this context, for example, the villages and towns of Batroun in Lebanon are characterized by a social reality that is mostly average, so most of the population resort to a fixed job to meet their needs. Many have resorted to selling their lands due to economic hardship on the one hand or out of greed for a quick and abundant profit on the other. Some of them migrated to Beirut and the coastal cities, and some of them migrated outside Lebanon or are preparing to do so since the citizens need small material support to establish a livelihood.
The Archbishop of the Maronite Church in Batroun, Mgr. Mounir Khairallah, launched an appeal in which he stressed that the purpose of the church’s acquisition of money, property, and endowments is to practice loving service, especially towards the poor, and he pointed out the importance of using national crops, “because whoever wants to build a homeland, he should learn economic first of all.” In this context, an association called “Najmat Al Salam” was established. One of its objectives is rural development through the establishment of agricultural, health, and educational projects and programs. Short and long term, it is divided into four regions and will be known under the name “City of Peace”.
The project, with its four sections: The first section is devoted to prayer, worship, and religious tourism. The second section is devoted to youth camps, with the aim of educating them on dialogue, peace, and a love of nature. The third section includes the forest, which is dedicated to rest, recreation, and hiking. The fourth section is a small carob (molasses factory), which has a significant impact on the local community, as it is an integrated project that is friendly to humans, the environment, and development par excellence for a region whose social level is classified as average by the majority. Its economic feasibility through the job opportunities that it will provide will help keep citizens on their lands and reduce their permanent emigration.
It would be helpful to identify and contextualize the visceral parts of religious traditions that strive to counteract the impacts of monopoly capitalism as a reaction. Both faiths address the causes of dehumanization and successfully ensure the right to a basic level of life in which society’s commodities are allocated according to the concept of “from everyone according to his ability, to each according to his need” (Engels et al. 1938). Nonetheless, this combination of Marxist and Christian activity from the viewpoint of the poor is a fresh synthesis of social analysis and theological thought.
In his second encyclical Laudato Si’ (dated 24 May 2015 and published on 18 June 2015), Pope Francis points “to the safeguarding of the common home” and dedicates himself to environmental and social issues, integral ecology, and, in general, to the safeguarding of creation through all this work. Indeed, in this encyclical, the Pope criticizes consumerism and irresponsible development while denouncing environmental degradation and global warming. The text is based on a systemic vision of the world and calls the reader to rethink the interactions between human beings, society, and the environment.
Moreover, the Church in its magisterium has always had positions that concern ecology and updates them. The Pope has addressed “all people of goodwill” (Francis 2015, §62) but also “every person who inhabits this planet” (Francis 2015, §3), calling them to act quickly and globally. The Pope even sets a limit in the introduction to the encyclical: “The waste of the resources of creation begins when we no longer recognize any authority above us but only see ourselves”. He proposes not to be satisfied with technical solutions only (which would only tackle the symptoms) but calls for a change in the human being. He proposes to move “from greed to generosity, from waste to the ability to share, in an asceticism that means learning to give, not simply to give up. It is the liberation from fear, from greed, from dependence” (Francis 2015).
Locally, the Middle East Council of Churches (MECC) is the regional ecumenical organization that brings together the churches of the East around a common Christian witness in the region where Jesus was born, raised, died, and rose from the dead. It has been a pioneer and has demonstrated success in the areas of social services and development assistance. It has also broken new ground in working with youth and vulnerable social groups, eradicating illiteracy, and interfaith relations, as well as advocating for national causes in international forums. The MECC has been able to be a tool for social and cultural change and development in many areas by adapting to local and international transformations and facing the demands of the environment, which is characteristic of active organizations able to survive and grow. But the question that still arises, as we have in this research, would be the following: Would there be a change in its mission? Would its work be to supplant the public administrations and to function as an NGO?
Lebanon is currently experiencing multifaceted challenges spanning economic, political, social, and environmental domains, all contributing to a significant decline in living standards. The population is increasingly affected by rising poverty, a high cost of living, and the depreciation of the national currency. Additionally, inadequate waste management has resulted in the accumulation of garbage in public spaces, while industrial decline has led to factory closures and rising unemployment. The country hosts a substantial number of refugees, further straining public services and urban planning systems. Among the most pressing environmental concerns exacerbated by rapid population growth are the scarcity of potable water and the mismanagement of water resources, solid waste, and medical waste. Since 2015, approximately 1700 landfill sites have been established, reflecting the scale of the waste management crisis. Moreover, inefficiencies in water infrastructure have resulted in leakage rates as high as 50%, further exacerbating water scarcity issues.
Sanitation services are failing, leading to environmental health issues, including the contamination of water resources. Wastewater system coverage, at 60%, is higher than the average for the region. However, only 8% of all wastewaters generated is treated. Is the water problem not one of the most important issues raised in the encyclical Laudato Si’? What should those responsible do to safeguard the common good so much advocated in the Social Doctrine of the Church?
The Maronite Church, as the largest Christian denomination in Lebanon, plays a significant role in environmental and ecological initiatives. Through its active participation in conservation projects, the Church has contributed to the preservation of some of the oldest and most historically significant forested areas in the Eastern Mediterranean. Notably, it has been involved in safeguarding the Harissa natural site and other ecological landmarks across Lebanon. Additionally, the Church has established an ecological center and supports environmental education and sustainability programs in over 75 villages and towns. Given its influential position, the Maronite Church has the potential to serve as a model for environmental stewardship in the broader Middle East. However, in light of Lebanon’s ongoing economic and ecological crises, a critical question arises: why have the numerous waqf (endowment) lands owned by the Maronite Church not been utilized for ecological sustainability and job creation? Exploring the potential of these lands for sustainable development initiatives could provide both economic opportunities and environmental benefits, addressing some of the country’s pressing challenges. When will the Maronite Church make profits from its WAQIFS land, after almost two centuries of independence of proceedings, even amid the powerful authorities of the Othman Empire like Ibrahim Pasha in 1832 (Yıldız 2020)?
Finally, I believe it is necessary to examine the affinities between the ethical frameworks of sustainability and the concepts of the Church’s social teaching on the common good, recently updated by Pope Francis to incorporate ecological concern and a call for universal “ecological conversion” and cooperation, where the Pope speaks of the new framework of “integral ecology”. I conclude with the importance of the interrelationships between the reframing of integral ecology in the CST and initiatives for transformational change in values and practices for sustainability. I quote from Article 481 of the Compendium of the Social Doctrine of the Church: “In the field of ecology, too, social doctrine invites us to consider the fact that the goods of the earth were created by God to be used wisely by all; these goods are to be shared equitably, according to justice and charity”. This is essential to prevent the injustice of hoarding resources: greed, both individual and collective, is contrary to the order of creation. Is humanity impoverishing nature and thus being “poor” in his image? Is he not supposed to be “the image of his creator” (Gen 1:27)? By this image, I mean at this level a context of the Creator, of the good shepherd (PS 148) since humanity is “the living image which participates by its dignity in the perfection of the divine archetype” as Gregory of Nyssa says.
Humanity is in the process of self-destruction, and he harms the talent offered and put at his disposal by God, this divine gift since the creation being: nature and the wealth of the environment, a common good for all humanity to respect, to value, and to benefit from it equitably and freely! Ecumenical openness through ecological dialogue and an educational eco-spiritual conclusion rooted in the importance of LS teaching. To be ecumenical in Lebanon is an eco-theological communication fostered by educational enrichment, eco-citizen actions filled with Fratelli Tutti, and, finally, by love, mercy, respect, and responsibility without measure!
A combination of Laudato Si’, Orthodox theology, and Islamic declarations could help the Lebanese. John Chryssavgis described the growing levels of ecumenical communion between a series of recent popes and patriarchs. The goodwill between Pope Francis and Ecumenical Patriarch Bartholomew is a visible sign of how Constantinople now sees the two traditions as “sister churches”, and Rome speaks of two lungs breathing together. Writing from an Islamic perspective, Joseph Lumbard extended the discussion to which Pope Francis had invited all people beyond the intra-religious to the inter-religious.
The foundation on which Orthodox interest in ecology rests is the conviction that creation is a sacred concept. This original gift did not mean that humans should behave like “greedy exploiters”. Following Irenaeus, Bartholomew asserts that “man was not created for the sake of creation, but creation for the sake of man” (Roberts 2007). The human subject is called upon to live according to “real needs” rather than “accumulating superfluous goods” (Maros 2017).
The risk of defective anthropocentrism is averted by the participation of all creation in a “celebration of life”, Maximus the Confessor’s “cosmic liturgy” (Maros 2017). In terms of life, the patriarch calls for asceticism—an asceticism that implies self-control, sharing of resources, simple living, and light travel. Such asceticism does not represent an escape from life: it is “a self-sufficient way of life and social behavior that leads to a reasonable use and not an abuse of material goods”.
Finally, if people do not understand the climate and biodiversity crises, how can they be motivated to address them? A certain level of understanding and knowledge is required. You do not have to be a climatologist or be able to explain all the complexities, but you do have to accept the scientific consensus and know in your heart that there is a problem…and that it is urgent!
Secondly, we need to recognize the interdependence of our world, between different systems: economic systems, biochemical systems, cultural systems, and food systems, all of which are interconnected. What happens in one place and at one level of our lives also affects the others. It is vital to be able to see how climate change would affect other parts of our lives.
Thirdly, we need to be strongly committed to social justice. This is, of course, a common feature of all the world’s religions and central to our Catholic faith and a commitment to caring for the poor and righting the wrongs in our systems that are distorted and unjust.
Fourthly, we need to be aware of a greater God, to understand that God meant more than a being who cared for humans and certainly who cared only for human souls. Rather, God cared for all creatures: the cosmos, the ecological world, all the living families on earth, and, of course, the human person in their physical, cultural, and historical reality.
It is crucial to have a respect for creation and to be able to work very often with people of other faiths. A tendency to be independent thinkers, to be able to embark on a path that can be difficult, the path of ecological leadership, requires courage, conviction, and faith to be able to persist on this path even if there are challenges.
With all the ecological lessons we have, and have had for a long time, despite this, less is being done than we would like. There are a series of shortcomings that prevent us from moving from awareness of the problem to commitment and action.
The first is the knowledge gap, which we will try to address through conferences, communications of all kinds, etc. The second is the compassion gap, and the third is the action gap, which we will try to engage students more in student jobs and/or research projects along the lines of this teaching.
The knowledge gap is made up of scientific limitations and knowledge, cognitive limitations, and personal inclinations. Some people’s risk tolerance prevents them from thinking about these crises, or perhaps their political inclinations, or even their hobbies. Then, there is willful ignorance, as a moral limit to knowledge, when we choose not to understand because of the cost to us.
As men and women, we can only think about next month. It is difficult for us to have a long-term vision, which is why a long-term religious vision, where we see our life as a journey with God, in search of salvation, is a very valuable antidote to short-termism. We must therefore show a certain compassion for those who find it difficult to reach us but understand how to reach them.
As for the compassion gap, at this level, consumerism seduces so many people in our society, through the desire to keep up with progress, then all the distractions that our digital life offers us, and, finally, simple disinterest. Then, we can ask ourselves what guides our actions: The values of our faith? Or hidden values that reflect other motivations, which are not aligned with our faith?
Eco-spirituality can open our minds to the acceptance of painful realities, as Laudato Si’ says, “become painfully aware”, this is a religious invitation and a profound sacrificial challenge to which we are called to open ourselves.
We do this by celebrating our shared religious vision of a creation that cares for all and certainly not for political polarities. Today, it is not easy being a Christian in the Middle East. There are so many competing pressures for attention. It is not surprising that an ecological concern for the churches and the practice of theology are struggling to arouse passionate interest.
Jesuit theologian Damian Howard draws a comparison between Laudato Si’ and the Islamic Declaration on Climate Change that emerged from a conference in Istanbul in August 2015. His frank acknowledgment of these obstacles did not overshadow the overall importance of a declaration seeking to speak in the name of the world’s second-largest religion (Howard 2015). The declaration recognizes that the human species has effectively failed in its task as guardian or steward (Khalifah) of the Earth and that the Earth’s “beautiful balance” (Mizan) may soon be lost. This balance is considered a gift! The Islamic declaration identifies many points in common with Laudato Si’ and orthodox theology. It notes the likely increase in extreme events, their uneven distribution, and the fact that the burden of “catastrophic climate change” will be borne by the poor. The declaration is addressed to human beings and humanity. Its critical description of the empirical and political issues at stake is part of an Islamic worldview. Nowhere is this more evident than in the way that the Declaration draws on the Qur’an to justify its assertions and invokes the example of Muhammad to inculcate responsible action. Quranic texts emphasize the divine act of creation, the fact that Allah is the Lord and Sustainer of all beings and the intrinsic value of what is created and made in perfect balance. An ecological reading of Muhammad shows how he established protected areas (himas) for conservation and sustainable use, inviolable zones (harams) around Mecca and Al-Madinah in which native plants could not be cut down and wild animals could not be hunted. Muhammad is portrayed as a prophet who protected the rights of all living creatures—from fledglings to ants—forbade the felling of trees in the desert, and advised his companions to conserve water (Khaled and Llewellyn 2016).
In our eco-spirituality, we can choose gratitude and joy, and we are invited to a wider vision of the whole of creation: the stars, the snails, and the soil, all part of our loving family of co-creatures…how beautiful it would be to be in awe of these creatures during a course taught in the great outdoors, for example. At the same time, creation is ongoing, evolving, and changing, we are part of its story, and, as we observe the good and bad news, we should be comforted, that Christ is present for every being, surrounding and blessing it. We should all be grateful for God’s loving gift to creation and for ourselves, who are a beloved part of creation.
The habit of eco-spirituality is deep, ancient, and fundamental to our tradition, going back to Genesis, to the story of creation, and spreading throughout Scripture: in the Psalms, the prophets, the words of praise, and the books of wisdom. Of course, we see it in the lives of so many saints, especially St. Francis of Assisi. In modern times, there are magisterial teachings like Saint John Paul II’s World Day of Peace message in 1990 and Pope Benedict XVI’s encyclical Caritas et Veritate, with many important sections on ecological teaching. Bishops around the world have written pastoral letters reflecting situations in their own countries, and the theological and ethical writings of thousands of Catholic Christians and faithful thinkers. But above all, we return at this level to the 2015 encyclical Laudato Si’, which brings together the Church’s teaching in the most definitive way and addresses everyone on this planet, so there are green Muslims, environmentally conscious Jews, evangelical Christians, Buddhists, and Hindus. It is a coalition that shares a common impulse to care for our common home, which is the only unifying crisis we all face today.
7. Conclusions
The papal encyclical is a form of “existential ecumenism”: “The ecological crisis is essentially a spiritual problem, and what is now needed is a form of ecological asceticism” for the recognition of the ecological sin that has accompanied the rise in individualism and the pursuit of personal happiness at the expense of future generations (Zizioulas 2015). The need for existential ecumenism on issues relating to the care of creation is established in theological claims.
In calling for a global conversation, Laudato Si’ also created space and engaged with an Islamic response. It allowed Lumbard to demonstrate that the Qur’an is “a unique resource for the construction of an ecological paradigm”. Its hermeneutic recovery embraces the Qur’an’s testimony to God’s praise through creation and the intrinsic rights of animals, water, and trees. It manifests an anthropology that enjoins mankind “not to walk exalted on the earth” (Q: 17.63) and to consider creation itself as “signs of God”. Humanity’s task is not to subdue this creation but to maintain the balance God has established within it and not let it fall into corruption.
Last but not least, the real obstacles to ecological action are identified as gaps in knowledge, care, and action, and this is rooted in the importance of establishing LS action-projects, especially at the level of higher education. We can overcome them and elevate the role of people, especially universities and every sector of our Church. Each of us has a deep relationship with God and His creation. In our community, we draw on the gift of Laudato Si’ and its teaching that creation is the order of love, that the spirit of life dwells in every living creature, even the smallest, that the rich and the poor have equal dignity, and that their rights must be guaranteed. God’s love is the fundamental driving force behind all created things. God created this world for us all to share and to experience God’s love within it, and so every created thing lifts our eyes to the Creator’s love.
The Earth is entering a new geological era, the climate is changing, and an inventory has been taken of Lebanon’s prospects. Precipitation is likely to decrease and temperatures to rise. Climate change is known to bring about significant changes in the health regimes of nations.
Neighboring countries will welcome climate change refugees who will strain national capacity to survive. Of all geographical locations, Lebanon is best placed to heed the “weather report” proclaimed by Jesus (see Luke 12:54–56). It is a complex hermeneutical task to establish the necessary link between a text like this and climate change in the 21st century (Elvey 2013). The purpose of this maxim, however, is to draw attention to the interpretation of the Kairos moment or present time.
It is high time for Christians everywhere—and especially in Lebanon—to reflect on the dawn of a new era and the climate change that accompanies it. Laudato Si’ is right to see that this task must be part of a universal conversation, and, therefore, in many places, including Lebanon, an interfaith conversation. Finally, I believe that, through all our painful realizations, it is the Holy Spirit that penetrates our hearts and inspires us to care for creation.
Not applicable.
Not applicable.
Data is available from the authors upon request.
The author declares no conflict of interest.
Footnotes
Disclaimer/Publisher’s Note: The statements, opinions and data contained in all publications are solely those of the individual author(s) and contributor(s) and not of MDPI and/or the editor(s). MDPI and/or the editor(s) disclaim responsibility for any injury to people or property resulting from any ideas, methods, instructions or products referred to in the content.
Main contributions of the Popes.
| Popes | Main Contributions |
|---|---|
| Paul VI 1963–1978 | First stance on environmental issues in 1970: |
| John Paul II 1978–2005 | Links between ecological crisis and existential crisis. Introduction of “spiritual ecology”. |
| Benedict XVI 2005–2013 | New understanding of creation as a place of redemption. |
| Francis Since 2013 | Encyclical Laudato Si’: a global call to care for our common home; a call for global cooperation and action to solve environmental problems. |
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