On September 2, the International Theological Commission (CTI) published an extensive document consisting of 148 points and 233 footnotes, titled ‘Caring for Our Common Home: A Responsible and Fraternal Response to the Triune God.’ Immediately, the Vatican news agency published a information in which he summarizes the main points of the document.
Two of the main arguments highlighted in the document prepared by the CTI, a body presided over by the Prefect of the Dicastery for the Doctrine of the Faith, Cardinal Victor Manuel Fernández, are included in the concluding section, ‘Conclusion and Outlook.’ First, that “from a Christian perspective, the ecological question ultimately amounts to a theological question” (no. 144)
At the same time, he believes that environmental degradation is alarming and that urgent action is needed to ensure the planet’s sustainability.
With the authorization of Pope Leo XIV
Pope article A summary in several languages released by the Vatican Press Office states that the document has “the authorization of Leo XIV” and is the result of reflections carried out between 2022 and 2025.
How should we respond, from a Christian perspective, to the “ecological and social crisis”—“short-sighted and suicidal”—into which humanity has fallen? This is the question that forms the basis of the new document from the International Theological Commission (ITC), titled “Caring for Our Common Home”, reports Vatican News.
Origins of the Document and Its Development
The text includes a preliminary note stating that the International Theological Commission “is not a group of theologians who meet simply to draft a text, but rather a space for free exchange and dialogue that draws on the rich perspectives of diverse individuals from different ecclesial and sociocultural backgrounds.”
It explains that during its tenth five-year term, the Commission examined the topic of creation in light of the revelation of the Trinity in Christ, with reference to our commitment to care for and protect our common home.
It also states that “the work was carried out by a special subcommittee, chaired by Professor Alenka Arko and composed of the following members: Rev. Gabino Uríbarri Bilbao, SJ, Rev. Peter Dubovský, SJ, Rev. Edouard Adé, Rev. John Junyang Park, Rev. Thomas Kollamparampil, CMI, Rev. Nicholaus Segeja M’Hela, Rev. Yury Avvakumov, Rev. Jorge J. Ferrer, SJ († 2024), and Rev. Marek Jagodzínski († 2025).”.
Bishop Piero Coda: The Urgency of the Ecological Crisis
The meetings of the Subcommittee and the plenary sessions of the Commission, held between 2022 and 2025 under the coordination of Secretary General, Bishop Piero Coda, resulted in a text approved by a majority of the Commission’s members through a vote during the virtual meeting on July 23, 2026.
The Secretary-General has pointed out that “the urgency of the ecological crisis facing the human family” has prompted them to offer “a reflection that encourages 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). This is the objective of the latest document prepared by the International Theological Commission, which has now been published.
“We draw in particular on the theology of the Orthodox Churches”
Another point of interest is that, drawing on Western Latin theology and the contributions of the spirituality and theology of the Eastern Catholic Churches, “we rely in particular on the theology of the Orthodox Churches, as well as on analyses derived from different worldviews. In this way, we aim to contribute to the promotion of an integral ecology—such as that advocated by Laudato si' , especially in Chapter IV, and Magnifica humanitas [15] — and to ecological conversion.”.
Three chapters. The first: The Divine and Trinitarian Imprint on Creation
The Commission’s document is divided into three chapters. The first—’Our Common Home: The Work of the Triune God’—highlights “the not only divine but also Trinitarian imprint” present in Creation, illustrated through the teachings of four Doctors of the Church: Augustine of Hippo, Hildegard of Bingen, Bonaventure of Bagnoregio, and Thomas Aquinas.
This chapter also explores the dialogue with certain scientific and philosophical views of the cosmos—such as immanentism, pantheism, and supernaturalism—explaining how faith in God the Creator offers something that science cannot provide, even if science “legitimately” investigates the early stages of the universe, explains the Vatican agency.
Chapter Two: Human Beings in Our Common Home
The second chapter—“Human Beings in Our Common Home”—begins with a reflection on human beings created in “the image and likeness of God,” which reaffirms that differences—in ethnicity, gender, culture, social or economic status—in no way imply a hierarchy, it emphasizes. Using these differences to discriminate against or subjugate others is contrary to God’s plan.
Alarming facts and arguments about environmental degradation
The CTI also summarizes some “highly alarming” data on “ecological degradation”: the loss of biological diversity, a “key factor” for food security; air pollution; deteriorating water quality; war, which “brutally” accelerates environmental destruction; and the “extremely serious” consequences of all this for the poorest, whose natural resources are exploited and who are forced to migrate.
The Commission follows the lead of its secretary general and believes that, in the face of an “unprecedented” ecological crisis, scientific and technical solutions—such as substantial changes in production, consumption, transportation, and energy use—are not enough; rather, what is also needed, and above all, is “a change in cultural values,” a true ecological conversion in the way we live.
“Sin Against Creation and Against the Creator”
The document goes on to speak of “sin against Creation and against the Creator,” a theological formulation that links environmental damage to the rejection of the divine plan for creation.
The text emphasizes that the current historical moment “requires everyone—starting with those responsible for public life—to take urgent action to ensure the sustainability of the planet and the livability of our common home. This is not only an ethical imperative, but also a theological one.”.
Practical guidelines
The third chapter—’Care for Our Common Home’—offers some practical guidelines, organized around several fundamental human relationships.
From our relationship with God flows the «Jubilee logic»: based on fraternity and solidarity, which «set an insurmountable limit on greed in the use of the Earth,» as well as on the generosity and humility of those who «do not give in to the impulse to hoard everything». This logic leads to social justice.
The Cry of the Earth and of the Poor
From our relationship with Creation stem principles such as reverence; sustainability—”an essential criterion that must guide our way of life and the economic model that sustains it”—and listening to the Earth’s “heart-wrenching cry,” which is “tragically linked to the cry of the poor,” who suffer the most from “the consequences of mistreating the planet.”.
Respect for life, which allows human beings to use natural resources, but only as needed and in moderation, rather than through indiscriminate exploitation; asceticism and fasting, as a moral response to the overexploitation of resources, especially in wealthy countries; and a commitment that varies according to the responsibilities of different nations.
The sanctity of human life and the rejection of war
Furthermore, according to the document, the following arise from our relationships with others:
– the sanctity of human life—an unconditional and inalienable right that states must protect and promote, including by rejecting war—;
– the universal destination of goods—according to Christian tradition, «private property is not an absolute right,» and therefore our common home must also be cared for on behalf of future generations—;
– fraternity, as an antidote to violence, injustice, and a «false, selfish, atrocious, and greedy» individualism;
– mercy—without love, human life drifts away from God and becomes subhuman—;
– and a preferential option for the poor, who are increasingly exposed to environmental degradation and have fewer and fewer resources to mitigate its effects.
Moral Responsibility
In its conclusions, the Commission reaffirms that the ecological issue is, ultimately, a theological issue, as has been pointed out.
Freedom and moral responsibility remain the indispensable foundation of any authentic ecological commitment. The text therefore calls for an “ecological conversion” that is at once cultural and spiritual—following the example of Saint Francis of Assisi—and concludes with hope: the environmental crisis, however serious it may be, does not undermine our trust in God, who makes “all things new.».
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