Search Results (48)

Coming from the “end of the world”, from the south of the planet, Pope Francis first challenged global consciousness with his Encyclical Letter Laudato Si’: On Care for Our Common Home, then turned the attention of the Church and people of good will to the Amazon region. The convening of the Synod of Bishops for the Pan-Amazon Region was an initiative deeply attuned to the climate crisis, one of the most pressing challenges of our time. Faithful to the Second Vatican Council and the spirituality of liberation, Francis invites the whole world to admire and recognize the Amazon region as a sacred mystery as well as to heed the voices of its poor communities, precisely those whose resistance has preserved the rainforest. Using an exploratory bibliographical methodology, this article aims to contribute to the reflection on how 21st-century Liberation Theology might address challenges, with an emphasis on the ecological crisis central to Pope Francis’s magisterium, particularly articulated in his Post-Synodal Apostolic Exhortation Querida Amazonia: To the People of God and to All Persons of Good Will. As a result, we tried to demonstrate that Francis, in Querida Amazonia, proposes that a Church with an Amazonian face, located in the heart of Latin America, without forgetting the feminine protagonism, should be an inspiration for integral conversion on the planet. Full article

Mystics are often thought to have little interest in the natural world, given their concern with the inner self. Many mystics, however, have had a profound sense of the beauty of creation. Their interest is not in nature as such, but in the world as a manifestation (theophania), a veil in which and through which God reveals and conceals Godself. This essay will sketch the line of “theophanic mysticism” in three figures. In several texts (e.g., Confessions 9.10; City of God 22.24), Augustine meditates on natural beauty as revealing God. In his “Canticum Solis” (Hymn of Brother Sun), Francis of Assisi presents a distinctive view of the natural and human worlds as praising God in a “familial chorus.” John of the Cross, who at times seems to reject the world, insists that when the soul is emptied of all false attachments, it will finally be able to see and love the beauty of creation. The essay concludes with a look at Pope Francis’s “Laudato Si’” as a contemporary revival of theophanic mysticism and an important ethical option in the midst of the current ecological crisis. Full article

The increase in global demand for mineral resources with the energy transition is likely to intensify the consequences of mining, such as deforestation; biodiversity loss; soil, water, and air contamination; violations of civil, political, and labour rights; loss of livelihoods; and harm to health. It is a paradox that the quest for sustainability and transition away from fossil fuels are leading to another set of unsustainable practices. The paper analyses how one major faith actor, the Catholic Church, is dealing with this paradox and is translating its theological and moral commitment to integral ecology into practice in the context of mining. Based on a series of consultations with cross-continental actors, the paper aims to offer a typology of responses in order to inform the work of other actors in sustainable development and the transition to renewable energy. The paper examines five types of intertwined responses: (1) the accompaniment of mining-affected populations, which is the starting point of all responses; (2) the mediation of experience through theological and organisational resources and international policy frameworks; (3) the documentation of what is happening or likely to happen; (4) education and formation to address the structural causes of social and ecological degradation at a multi-scalar level; and (5) advocacy for policy and institutional change, including alternative modes of socio-economic development. The paper concludes by discussing some shortcomings in these responses, as well as avenues for broad-based coalitions for sustainability in the context of the mining requirements of the energy transition. Full article

This paper offers a Christian ethical evaluation of transhumanism. It employs a two-part framework. First, the paper contextualizes transhumanism within the evolutionary cosmology of Pierre Teilhard de Chardin and thereby suggests a theological openness to technologically influenced development as part of an ongoing cosmogenesis towards greater consciousness, or the Omega Point. Second, the paper critically evaluates transhumanist values against five key principles of Catholic Social Teaching (CST): natural law, human dignity, human flourishing, the common good, and care for creation. While the Teilhardian lens does indeed allow us to interpret certain transhumanist goals as potentially conducive to humans, the CST assessment reveals serious ethical concerns that must be addressed. These concerns include threats to inherent dignity through the reductionism of the human person, the potential unchecked exacerbation of current social inequality, and significant conflicts with the care of creation stemming from an unchecked technocratic paradigm as described in Laudato Si’. This paper concludes that while engagement with transhumanism is necessary, a Christian perspective should strive to ensure that technological advancement remains subordinate to the universal dignity of all persons, the common good, and authentic flourishing in communion with God. Full article

Migration is a multidimensional process that reshapes identities and communities. This article adopts a polyhedral framework inspired by Pope Francis’s Laudato si’ and Michel Foucault’s concepts of “subjectivation” and the “polyhedron of intelligibility”. Both emphasize spirituality as a transformative force in individuals’ lives and a concept that connects philosophy and theology to support resilience among migrant populations. Using Portugal as a case study, the research examines migration’s historical and contextual landscape and its discursive framework. Through a Lisbon-based research project of interviews with migrants, the study explores the concept of spiritual integration by presenting how spirituality functions to preserve cultural identity while facilitating integration without full assimilation into the host community. Spirituality includes many rules and choices regarding ways of life; therefore, the interview projects’ migrants interpret the concept of spiritual integration in a subjective and polyhedron manner. Creating strong ties to their homes, traditions, cultures, spirituality, sports, and culinary practices, as well as practicing, sharing, and teaching these practices, protects them from total subjection, while learning the host society’s customs and rituals helps them to fit in. The findings show that spirituality serves as an integrational tool, a coping mechanism, and a form of resistance, providing a space for migrants to address and overcome challenges. The article emphasizes the importance of integration policies to create a “safe place” of inclusivity within host communities. Full article

This study critically analyses the urgency of establishing an ethos of discourse and action for the realization of an integral planetary ethic that is capable of addressing the challenges of our time. To this end, this study seeks to systematize ethos propositions for the implementation of intercultural education based on integral ecological ethics, aligning with the concept of Common Home. The outputs indicate that integral ecological ethics serves as a teleological, epistemic, and methodological support for intercultural education, while also proposing concrete pathways for the application of the values articulated in the encyclical Laudato si’ within educational contexts. The development of this study is guided by a qualitative research approach, integrating literature review and field study methodologies, which illuminate the perspectives of educators, students, and their families regarding well-being in both current and future contexts. The conclusions underscore the urgency of establishing an ethos of discourse and action in the implementation of integral planetary ethics, which relates to the integrative and dialogical propositions of intercultural education aimed at sustaining the integrity of both human and planetary dimensions. Full article

This article aims to examine the concept of responsibility through the lens of the “integral ecology” proposed by Pope Francis in Laudato Si’. The objective is to demonstrate how the ethics of responsibility developed by Hans Jonas in his seminal 1979 work aligns with Pope Francis’s concerns and simultaneously offers a complementary theoretical–philosophical framework. To this end, we begin by showing how responsibility occupies a central place in the papal encyclical, assuming a multidimensional perspective. From there, we analyze how the understanding of responsibility transitions from ontology (Jonas) and anthropology (Francis) to ethics, taking the biosphere as a new object of responsibility in light of the threats posed by the unchecked advance of technological powers against nature. This investigation is based on a comparative and conceptual analysis of primary texts by Hans Jonas and Pope Francis. This shift also entails the recognition of nature’s intrinsic rights and an understanding of species extinction as both an impoverishment (Jonas) and a mutilation (Francis) of creation. We conclude by demonstrating how the call for integral ecology becomes an urgent task for the present generations in the context of catastrophe prevention. In this way, integral ecology attains its radical meaning when understood as demanding two fundamental transformations: a change in consciousness and a change in lifestyle—from consumerism to frugality. Full article

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. Full article

The complex interwoven crises of climate disruption and biodiversity loss demand not only rapid technological innovation for sustainable development but also major shifts in consumption and behaviour, implying a need for responses rooted in ethical values and a reorientation of attitudes towards the more-than-human world. In this context, given the global significance of faith communities and institutions as motivators and moral authorities, it is important that faith leaders state the challenges for sustainable development and suggest pathways forward to protect the environment and people that live in it. Building on his landmark encyclical of 2015, Laudato Si’, Pope Francis issued Laudate Deum, an apostolic exhortation on the climate crisis, and followed this up with a message to COP 28 for leaders to show leadership in facing up to the climate challenge. We argue that the interventions of Pope Francis point to the crucial importance of an approach to sustainable development that can integrate faith perspectives on social and ecological ethics with the knowledge generated by the natural sciences and by environmental systems science. The interdependence revealed by the emerging scientific understanding of human, animal, and ecosystem life implies the bioethics of care and stewardship, which have the potential to bring people together across religious and disciplinary divides. Unlike other analyses, we argue that it is important to understand how life was created if we are to care for it effectively and sustainably. We also put forward the case for more sustainable land use and the production of more sustainable foods. This article is written from the perspective of the Catholic Church, including its approach to moral theology, but we argue that the implications of the analysis are relevant to all faith communities and religious institutions seeking to promote sustainable development. Full article

The circular economy and Laudato Si’ share a common vision for addressing environmental, ecological, and social challenges through sustainability, justice, and paradigm change. The circular economy moves beyond the linear “take-make-dispose” model by promoting resource efficiency, waste elimination, and the regeneration of natural systems. Similarly, Laudato Si’ calls for integral ecology, recognizing the interconnectedness of environmental, social, economic, and cultural systems. Both emphasize practical actions, such as transitioning to renewable energy, promoting responsible waste management, and adopting regenerative agricultural practices to restore our ecosystems. Ethical consumption, simplicity, and moderation are central to both frameworks, encouraging shifts toward reuse, repair, and shared resources as common platforms to reduce overconsumption. Social justice remains a priority, with a focus on supporting marginalized populations unequally affected by ecological crises. Education and international cooperation are essential to achieving these goals, fostering ecological awareness, and coordinating policies to drive systemic change. The circular economy and Laudato Si’ provide a transformative pathway to restore harmony between humanity, nature, and society by promoting balance, equity, and sustainability. Full article

From his election, it was clear that Pope Francis advocated for the poor and the protection of creation. However, both areas are linked to ethical aspects of the economy. This paper demonstrates that although new aspects of Catholic economic ethics emerged with Pope Francis, they show a continuity with the Church’s social doctrine. Pope Francis is under fire from two directions. He is under attack from both economically minded conservatives and liberals. This paradox is interesting since these areas indicate Pope Francis’ teaching is partly static and dynamic. It is here that the dichotomy of continuity and progression is most visible. The Catholic Church theologically reflected on economics and then gradually in a transdisciplinary perspective. In this paper, we examine both methodologically and substantively the static elements of the Church’s teaching on the economy. We point to the slow but firm critical articulation of the Church’s opposition to the ethics of the capitalist economy. A qualitative method was used for the research, so primary and secondary Church documents and the theological and economic literature were applied. These were compared, opinions were contrasted, and a conclusion was drawn to justify the hypothesis. Full article

The aim of this article is to reflect on the nature of the structural sins in the present times and to offer light on the structural virtues that are in urgent demand for sustainable development of persons and peoples. Our analysis begins in Benedict XVI’s Caritas in Veritate. In the encyclical, the pope analyses oversimplification of the human reality by ideologies. The simultaneity of moral underdevelopment and a consumeristic super-development, epistemological gulf between faith and reason, erosion of social capital with the shifting of religion to the private sphere, and the collapse of the human ecology beneath the deterioration of environmental ecology are some of the social sins that Benedict XVI points out in the encyclical. Towards the end of the first section, we attempt to show how Benedict XVI understands that these social sins are also the sins of persons and how the personal is derived into the social. In the second section, we try to develop on the proposals for the structural virtues in Laudato Si’. The starting point is Pope Francis’ vision of integral ecology, which is in continuity with Benedict XVI’s finding that human ecology and environmental ecology are interconnected. After a brief analysis of Pope Francis’ thoughts about the current situation of epistemology, we try to understand the dimensions of the common good, law, and personalism in Laudato Si’, from which we can derive threads for the structural virtues. Full article

Trying to answer the challenges proposed by the Laudato si’ encyclical letter and its proposed “integral ecology,” this essay deals with the possible interactions between ecotheology, ecophenomenology, and cultural anthropology, outlining an interdisciplinary approach to Incarnation. In the first part, the core ideas of the aforementioned encyclical are discussed. In the second part, ecotheology is discussed as an answer to the critiques that see in Christianism a hindrance against a deeper ecological thought. The third part discusses ecophenomenology, while proposing to integrate within the debate some new theoretical proposals. The fourth part discusses how to “cross the Rubicon” between ecotheology and ecophenomenology, while also describing both limits and opportunities for such crossings. In the conclusions, some ideas for further research are proposed, in the sense of a layered theory of Incarnation. Full article

The climate crisis is widely regarded as the most significant challenge facing humanity in the 21st century In light of these concerns, Pope Francis announced the encyclical Laudato Si’ in 2015, which conveyed both concern and hope in the fight to mitigate and adapt to climate change. This is further reinforced by the publication in 2023 of the encyclical Laudate Deum, which once again emphasises the relationship between religion and ecology. In this regard, an educational intervention was conducted to ascertain the extent of knowledge and acceptance of these texts and their premises among first-year high-school students. The action comprised an initial classroom analysis of the encyclicals Laudato Si’ and Laudate Deum, during which various passages were read and commented on. This was followed by a second phase, in the form of a focus group, during which the students, in groups of five, were invited to share their perspectives on the relationship between faith and environmental stewardship. The preliminary study was conducted with a sample of 90 students in the second year of Baccalaureate from a secondary school in Barcelona, Spain. Full article