Ecological conversion: a way of giving thanks to God the Creator

In early September, the Vatican published an interesting document from the International Theological Commission titled «Caring for Our Common Home: A Responsible and Fraternal Response to the Triune God". 

In his presentation, the Commission’s secretary, Bishop Piero Coda, emphasized that this text was intended to offer a reflection that would encourage us to rediscover and appreciate «the theological foundation of care for our common home beyond the extremely grave situation in which we find ourselves» (no. 6). 

The structure of the document 

The document is divided into three chapters: the first analyzes the theological roots of the environmental protection, with special reference to the Trinitarian nature of Creation; the second reflects on the human person’s place in relation to other created beings, emphasizing the importance of restoring the threefold existential relationship—with God, with other human beings, and with the rest of creation; the third section highlights several points where the relevance of «care for our common home» is most clearly evident. 

As one might expect, the document draws extensively on Pope Francis’s teachings on this issue, as well as those of other recent popes. The text includes more than 200 citations, including some documents from other Christian denominations and other religious traditions, such as Judaism, Islam, Hinduism, Buddhism, Confucianism, and indigenous religions.

Key Points for Understanding the Document

In this article, I'll discuss a few quotes from this document that I find particularly interesting:

Regarding the ultimate destiny of non-human creatures, it offers an interesting reflection on the communion among all created beings, oriented toward their eschatological destiny, in which all will participate—each according to its own characteristics—in the new creation: «With the Incarnation of the Son of God, this future will not be limited to the eschatological citizenship of human beings, but will have a cosmic dimension and scope» (n. 14). And in another paragraph: «God the Father created everything in Christ to bring about eschatological fulfillment in him and through him. Consequently, the destiny of creation is its fulfillment in God and its final recapitulation, through the power of the Spirit, in Christ who died and rose again.» n. 36

It reaffirms the traditional Christian view that regards creation as God’s first revelation, quoting St. Bonaventure: «When the believer once again recognizes creatures as signs and gifts, as intelligible and good, then «knowledge of creatures leads to knowledge of the Creator,» accompanied by wonder, gratitude, and joy» (no. 28). 

The Trinitarian Dimension of Creation

In this regard, he focuses on examining the Trinitarian dimension of Creation, drawing on the teachings of four Doctors of the Church: St. Augustine, Saint Hildegard, St. Bonaventure y St. Thomas. This section concludes by stating that «All of creation bears the imprint of the Trinity, through which God makes himself present in his work. Therefore, a relationship with creation always implies a relationship with the Creator. Every action concerning creation intrinsically—though often not explicitly—has a religious dimension.» No. 42

In this Trinitarian vein, he recalls the three fundamental relationships of human beings—with God, with other people, and with the rest of creation—to also highlight a threefold contemporary crisis: «ecological (relationship with creation), social (relationship with others), and religious (relationship with God).».

Overcoming this crisis «requires fostering relationships governed by the dynamics of love, gift, and gratuitousness in the three fundamental areas of our existence (cf. Laudato si’ 10): filial gratitude toward God and the personal offering of one’s own life in Christ for his glory (Rom 12:1); solidarity and mercy toward one’s neighbor (Lk 10:25–37; Mt 25:31–46); and care for the garden, our common home, in which God has placed humanity (Gen 2:15).» n. 39 

Recalling that creation is not intended solely for our service, as they have repeatedly stated the most recent popes, the document states that «our common home does not come into being through God’s hands for the sole purpose of providing the necessary sustenance for human beings to develop their full potential in governing and enjoying the resources of creation without limits (…) Throughout all creation there is an orientation toward fullness in God through Christ (1 Cor 15:24–28) and in the Holy Spirit, where the full and glorious manifestation of the Triune Creator will finally take place» (no. 43). 

Created in the image and likeness of God, «the normative and inspiring model for human action regarding creation is found in God himself, who exercises his power not in a despotic, arbitrary, or selfish manner, but by promoting the life of his creatures (Ps 36:7; cf. Ps 145:9; Gen 7:1–3; Dan 4:11; Sir 18:13; Wis 11:24), and sustaining all creation through his care» n. 78

One of the innovative ideas in the document is its approach to the ecological sin, initially proposed—using different terminology—by Patriarch Bartholomew, and later taken up by Pope Francis in the final years of his pontificate. 

The document now proposes «defining ecological sin as an action or omission against God, against one’s neighbor, the community, and the environment. It is a sin against future generations and manifests itself in acts and habits of pollution and destruction of environmental harmony, violations of the principles of interdependence, and the breakdown of networks of solidarity among creatures (cf. Catechism of the Catholic Church, 340–344) and against the virtue of justice.» No. 94.

And it offers some suggestions for overcoming it: «Since ecological sin affects all three relationships—God, humanity, and nature—ecological conversion should also heal all three: Conversion according to the Christian faith begins with an encounter with Jesus Christ (LS 217), from whom we learn: to relate to God as the one and only Lord (cf. Mt 4:3–4), with other human beings as our neighbors (cf. Lk 10:25–37), and with creation as a work in which we recognize the expression of a divine language (cf. Mt 6:26–30).» n. 110. 

The document criticizes two extreme anthropological approaches: on the one hand, viewing human beings as the only valuable beings in creation; and on the other, assuming that they have no more value than any other creature—rejecting both predatory anthropocentrism and radical biocentrism.

As the cornerstones of the ecological transition, encourages reflection on the meaning of the Jubilee, spirituality, and lifestyle. «A healthy spirituality is mindful of personal and family consumption; it strives to make it sustainable. It seeks to minimize energy consumption at home and in transportation. It promotes a healthy and environmentally responsible diet. It helps us discern what we buy, mindful that every purchase is a moral act (CV 66; LS 206). It invites us to practice thoughtful self-control over our own pace of life and consumption, encouraging us to choose to forgo certain products and practices that are harmful to the environment,» no. 117

After examining the differing perspectives of the major religious traditions on the threefold relationship mentioned above, he summarizes the positive attitude that every Christian should adopt toward environmental issues, within the framework of these coordinates: «This awareness implies recognition of divine sovereignty, the goodness of creation, and the unique place of human beings in the cosmos as interlocutors and representatives of God himself. It also entails recognizing the structures of sin against creation and the Creator, and the need for a conversion to an integral ecology» n. 146