PONTIFICAL INSTITUTE OF THEOLOGY AND PHILOSOPHY

FACULTY OF THEOLOGY/ DEPARTMENT OF PHILOSOPHY

Challenges and Tensions in Ecological Theology

with reference to Laudato Si’ and Laudate Deum of Pope Francis

An Assignment
Submitted in Partial Fulfilment of the Requirements for the
Degree of Master In Theology

FR. MERTON D’SILVA

DR. JOSEPH PANDIAPPALLIL MCBS

Alwaye
March 2024

1
Introduction
The Ecological Theology applies to the theological belief in God‘s triune
nature to a way of seeing and acting in the world that is attentive to and concerned for
our ecological interconnections. If, as Francis argues, there is a theological and moral
imperative to attend to these connections, we need to deepen our knowledge of them.
1. Ecological Crisis and whom to blame
Just over 50 years ago a key moment in terms of within Christian Ecological
Theology is the writing of Lynn White Junior who is a American historian who
published an article in the late 1960s called the ‗Historical roots of our Ecological
Crisis‘ Lynn White argued that Christianity is the most anthropocentric religion the
world has seen. 1 And he argues that we shall continue to have a worsening ecological
crisis until we reject the Christian axiom that nature has no reason for existence save
to serve man. The important thing here in understanding why is to locate him in the
time of the 1960s.2 White‘s thesis essentially boils down to six points western science
and technology are a global phenomenon and they are rapidly changing and
destroying the planet. He then says we need to work out what the roots of this western
science and technology are. And he argues that the roots of them are in the medieval
view of humanity and nature which is obscure ascribed within the Christian tradition
and hence he goes on to say that Christianity is the most anthropocentric religion the
world has seen. 3
The Tradition of Catholic Theology speaks of Creation of Man formed in
God‘s image (Imago Dei). He also discusses the dualism he perceives in the way the
Genesis mandate of dominion—found in Genesis 1:26-28,—has been interpreted,
arguing that it grants man the right or the ability to use nature for his own purposes.
As a result, he contends that this anthropocentrism within the Christian narrative
encourages actions that harm the environment. Thus, Lynn suggests that a new
religion or a reinterpreted form of Christianity is a better way to address the dilemma
than more science and technology. He speaks in terms of Reconstruction of
Christianity, and its whole theological vision.
1.2 A Response to this Thesis
In what way did theology react to this? How did Christians respond to Lynn
White‘s essentially frontal assault that the Christian narrative and Christianity are the
reason we are in this crisis? Christians responded in a variety of ways, and in many

1
L. WHITE JR, “The Historical Roots of Our Ecologic Crisis,” Science (New York, N.Y.) 155, no. 3767 (1967): 1203–
7, https://doi.org/10.1126/science.155.3767.1203.
2
In the late 1960s, a decade marked by liberation Theology movements and the birth of the current western
environmental movement, White’s argument finds a resounding audience and a great lot of support.
3
SAYEM, MD ABU. “Lynn White, Jr.’s Critical Analysis of Environmental Degradation in Relation to Faith
Traditions: Is His ‘the Historical Roots of Our Ecological Crisis’ Still Relevant?” Journal of Ecumenical Studies 56,
no. 1 (2021): 1–23. https://doi.org/10.1353/ecu.2021.0004.

2
ways of the theology, and then eco theology or environmental theology of the last 50
years can be perceived.
1.3.1 First Response
First Response was by Paul Santmire who is a Lutheran theologian and who is
a reconstructionist or an understanding of replacing and here he suggests that these
theologians argue that traditional Christian thought offers no or few viable theological
resources to help people of faith respond to the ecological crisis and therefore these
theologians seek to reconstruct a new theology utilizing eastern religions, ancient and
indigenous animistic religions, eco-feminism and then to a hand pick bits and pieces
of the Christian tradition.4
1.3.2 Second Response
A further reaction to the Lynn White argument would be to offer an apologetic
Response. For in an attempt to address Lynn White‘s criticism, the apologists indicate
that Lynn White has not read the Christian tradition correctly. They would say that
they are defenders of the classic Christian tradition and that they want to affirm that
there are positive ecological elements within the Christian tradition. A lot of the
ecological theology work that has taken place within this field consists of rereading or
going back to the text of Genesis 1:26-28 and arguing that Lynn White has
misinterpreted the word dominion. They then seek to reinterpret the word dominion in
ecologically friendly ways. The apologetic response usually ends up espousing a
stewardship ethic in which humanity and its needs are still the central priority. Many
religious communities still adhere to this kind of response.
1.3.3 Third Response
This is a Paradigm shift which is constructive in creating and articulating a
theology that is rooted in the context that we‘re in, moving beyond an apologist
response. The Critiques regard as the problem with Christianity is that it is completely
anthropocentric—the story is centred on humans. Such a reading of the biblical
narrative and indeed the understanding of salvation history is utterly anthropocentric
humanity is seen as the zenith, the apex, the pinnacle of the created order and the rest
of the created order is merely seen as some sort of backdrop on a stage for salvation
history to be played out.
In terms of thinking through theological epochs, invites us to rethink our
theology by accepting that, we are not at the centre of the story but actually God is at
the centre of the story; and has a relationship with all creation. This forces us to
recognize our close kinship with other animals. And we have to begin to ask questions
which are: What is the nature of God‘s relationship with the broader created order?
What is God‘s relationship with other non-human species? And, What is their

4
SANTMIRE, H. PAUL. Nature Reborn: Ecological and Cosmic Promise of Christian Theology. Minneapolis, MN:
Augsburg Fortress, 2000, 145

3
relationship with their creator? How does scripture describe this relationship and from
the historical Christian doctrine? What is the significance of Jesus‘ life and death on a
cross and his resurrection? What does this mean for other species or for the broader
ecosystem? How are all other species caught up in Christ‘s work of reconciliation to
construct a broad cohesive coherent non-anthropocentric theology?
This Theology will necessitate a new dialogue with various Christian doctrines
as well as several other disciplines. That is, theology cannot just be applied in a self-
referential manner. Instead, it must involve interacting with scientific narratives from
evolutionary anthropologists, animal behaviorists, ecologists, indigenous narratives,
and various epistemologies. That is, ways of knowing the world, especially as seen
through the eyes of indigenous people—as well as philosophies. As a result, it
necessitates rereading Christian history as well as looking back at figures who have
provided theology that goes beyond anthropocentricity, such as Francis of Assisi,
Hildegard of Bingham, and many other Catholic theologians of the past, including the
several Cistercians.
1.3.4 Human Role beyond Stewardship
Sallie McFague, who is a US theologian suggests that, we might want to think
about our role not as stewards but as friends and so she uses the metaphor of
‗friendship‘5; now what does it mean for us to develop friendship with other species
and friendship with the Earth?
H. Paul Santmire, speaks about ‗partnership‘6 Norman Habel, who‘s an
Australian scholar and particularly influenced here by his engagement with aboriginal
people and talks about the idea of ‗mutual custodianship‘7 What does it mean to
understand ourselves in partnership or to recognize our relationship as somehow being
involved in a form of mutuality with other species a historic and an ancient metaphor.
Here is one from St. Athanasius who suggests that ultimately we find our vocation as
humans within the world as contemplatives that are appropriate response to being
embedded in the world is one of contemplation of paying attention of watching and
observing.
1.4 The Present Shift in Catholic Ecological Theology
Concern about safeguarding nature is one of the signs of our times, and the
Church‘s reflections on the subject have appeared in Catholic social teaching since the
Second Vatican Council.

5
Cf. SALLIE MCFAGUE, A New Climate for Theology: God, the World, and Global Warming (Minneapolis, MN:
Augsburg Fortress, 2008)213.
6
Cf. SANTMIRE, H. PAUL. Nature Reborn: Ecological and Cosmic Promise of Christian Theology. Minneapolis, MN:
Augsburg Fortress, 2000, 148.
7
HABEL, NORMAN C., ed. Readings from the Perspective of the Earth: The Earth Bible ; 1. Oxford, England:
Sheffield Academic Press, 2000,124

4
 The Catholic vision, based on the Bible, presents the creation of man as a being
intrinsically superior to nature. Its dominion is entrusted to man in order to promote
integral human development. But man dominates in the name of God, as a custodian
of divine creation, and therefore man‘s dominion is not absolute. God has entrusted
the world to man to manage it responsibly, to ensure integral and sustainable
prosperity. Thus, choices and actions related to Ecological Theology (i.e., the use of
the world created by God) are as subject to the moral law as all other human choices.
Man‘s relationship with the world is a constitutive element of human identity.
It is a relationship that is born as the fruit of the even deeper union of man with God.8
God, in creating man, gave him the responsibility of caring for nature and entrusted to
him the task of contributing to the fullness of creation through his work (cf. Gen 1:26-
29).9
In fact, Christian anthropology leads us to understand that ecological
degradation is a result of original sin; our relationship with nature has been damaged.
Experience shows that the development of technical progress can have negative
consequences for nature. For this reason, the Church sees in the ecological crisis not
only a challenge at the technical-scientific level, but also a moral problem: man
forgets the respect due to creation and to the Creator. Christians are called to work for
the Kingdom of Heaven from temporal realities, convinced that the more our power
increases, the greater our individual and collective responsibility (cf. Gaudium et Spes,
34).
1.5 Ecological Theology in the Scriptures and in the teachings of the Church
Already in Genesis we find the central point in the Church‘s considerations on
ecology: man, created in the image of God, ―received the mandate to govern the world
in justice and holiness.‖10 God thus entrusted the care of animals, plants and other
natural elements to man. It is licit to make use of them for legitimate purposes, such as
food, clothing, work or research, always within reasonable limits and in view of caring
for and saving human lives. 11 The use of nature must always be accompanied by
respect, since the world is created by God, its sole owner, who saw everything created
as good.
In the New Testament, Jesus comes into the world to restore the order and
harmony that sin had destroyed. By healing man‘s relationship with God, Jesus Christ
also reconciles man with the world. Although man‘s ultimate goal is the Kingdom of
Heaven, the first fruits of that new heaven and that new earth are mysteriously already

8
Cf. PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 3rd ed. (USCCB,
2005)no. 452
9
Cf. NORMAN C. HABEL AND PETER L. TRUDINGER, ED., Exploring Ecological Hermeneutics, (Leiden, Netherlands: Brill,
2008)47.
10
Cf. VATICAN, II. Gaudium et Spes : On the Church in the Modern World. (London: Catholic Truth Society,
2004)34.
11
Cf. LIBRERIA EDITRICE VATICANA, Catechism of the Catholic Church, 2nd ed. (USCCB, 2000)no. 2417

5
here, in this world. Christians, continuing the work of salvation, are concerned with
perfecting this earth, especially insofar as it can contribute to the progress of human
society. 12
This position has also been defended by the great saints of the Church, among
whom St. Philip Neri and St. Francis of Assisi (whom St. John Paul II named patron
of ecology) stand out as examples of gentleness towards nature.
1.6. Ecological Theology in the Church Teachings & Documents
Since the Second Vatican Council, all Popes have urged Christians to care for
creation: Paul VI welcomed the United Nations‘ initiative to proclaim a World
Environment Day, inviting people to become aware of this issue. St. John Paul II
warned against both the temptation to see nature as an object of conquest and the
danger of eliminating ―man‘s superior responsibility‖ by equating the dignity of all
living beings. In addition, the Catechism of the Catholic Church includes several
points on respect for the integrity of creation. 13
Benedict XVI also developed the theme in his encyclical Caritas in veritate (n.
48-52), in which he recalls that ―the protection of the environment, of resources and of
the climate requires that all international decision-makers act together and show
readiness to act in good faith, in respect for the law and in solidarity with the weaker
regions of the planet.‖
Pope Francis has recently devoted a great deal of effort to promoting ecological
awareness, both through his encyclical Laudato si’, On Care for our Common
Home, and through numerous audiences and speeches, and through his Brand new
Apostolic Exhortation, ‗Laudate Deum’.
While speaking of the hazardous actions done to the Environment, Pope
Francis points out, ―These situations cause the groaning of the sister earth, who joins
the moan of the abandoned from the world, with a cry that It demands another
direction from us. We have never mistreated and hurt our common home as in the last
two centuries. But we are called to be the instruments of the Father God so that our
planet is what he dreamed of when creating it and responds to your project peace,
beauty and plenitude.‖14
In short, the Church is interested in man‘s relationship with nature, just as she
is interested in all aspects of man‘s life and his relationship with God: ―Nature is the
expression of a plan of love and truth. It precedes us and has been given to us by God
as a sphere of life. It speaks to us of the Creator (cf. Romans 1:20) and of his love for
humanity. It is destined to find ‗fullness‘ in Christ at the end of time (cf. Ephesians

12
DONNA J. HARAWAY, When Species Meet (Minneapolis, MN: University of Minnesota Press, 2008)75.
13
Cf. LIBRERIA EDITRICE VATICANA, Catechism of the Catholic Church, 2nd ed. (USCCB, 2000)nos. 2415-2418
14
POPE FRANCIS, Laudato Si’: On Care for Our Common Home. London, England: Catholic Truth Society, 2015,no.
53

6
1:9-10; Colossians 1:19-20). It too, therefore, is a ‗vocation‘15 Nature is not more
important than the human being, but it is part of God‘s plan and, as such, must be
protected and respected. 16
1.7 The need for ecological commitment
The behavior of human beings towards nature, in accordance with the above,
should be guided by the conviction that nature is a gift that God has placed in their
hands.
For this reason, the Church invites us to keep in mind that the use of the earth‘s
goods constitutes a common challenge for all humanity.
Since the ecological question concerns the whole world, we must all feel
responsible for sustainable planetary development: it is a question of a common and
universal duty to respect a collective good.17
This responsibility extends not only to the needs of the present, but also to
those of the future.18 In the end, we cannot speak of sustainable development without
intergenerational solidarity.19
1.8 Laudato si’ and integral Ecology
In Laudato si‘, Pope Francis addresses issues like climate change, the water
question, the loss of biodiversity, social degradation, technology, the common destiny
of goods, globalization, justice between generations and the dialogue between religion
and science.
Furthermore, the Pope proposes that we think about the various aspects of an
integral ecology, which clearly incorporates the human and social dimensions. 20
Concerned about the complex link between environmental crisis and poverty, as
environmental degradation affects mainly the most disadvantaged, the Pope stresses
the need to be guided by criteria of justice and charity in the environmental, social,
cultural and economic spheres. 21
Pope Francis invites us, finally, to an ecological conversion ―whereby the
effects of the encounter with Jesus Christ become evident in the relationship with the

15
Cf. BENEDICT XVI, Charity in Truth: Caritas in Veritate (San Francisco, CA: Ignatius Press, 2009)no. 48.
16
ANTHONY ANNETT, JEFFREY D. SACHS, AND WILLIAM F. VENDLEY, The Significance of Laudato Si’ (Mahwah, NJ: Paulist
Press International, 2018)85.
17
Cf. Compendium, no. 466; Caritas in Veritate, nos. 49-50
18
Cf. PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 3rd ed. (USCCB,
2005)no.467
19
Cf. POPE FRANCIS, Laudato Si’: On Care for Our Common Home. London, England: Catholic Truth Society,
2015,no. 159
20
Cf. POPE FRANCIS, Laudato Si’: On Care for Our Common Home. London, England: Catholic Truth Society, 2015,
nos. 137 - 162
21
MCKIM, ROBERT, ed. Laudato Si’ and the Environment: Pope Francis’ Green Encyclical. London, England:
Routledge, 2021,47.

7
world around us. Living our vocation to be protectors of God‘s handwork is essential
to a life of virtue; it is not an optional or a secondary aspect of our Christian
experience.‖22
2. ‘Laudato Si’ to ‘Laudate Deum’: What exactly has evolved in Pope Francis’
teaching on climate change?
―Laudate Deum‖ is more than just a restatement or extension of ―Laudato Si.‖
The two lessons are not the same. Every one of them has value on its own. What has
altered, then? This document is a quick response to warn that things are different now.
In the second paragraph of ―Laudate Deum,‖ Pope Francis says, ―I have realized that
our responses have not been adequate with the passage of time, while the world in
which we live is collapsing and may be nearing the breaking point.‖
Apart from this potential, it is irrefutable that the effects of climate change will
progressively negatively impact the lives and families of a great number of people. Its
repercussions will be felt in the areas of housing, forced migration, healthcare, work
opportunities, and resource access. As the apostolic exhortation‘s title suggests, the
world‘s response to climate change has so evolved in the eight years after ‗Laudato Si‘
was published.
2.1 Ecological Theology in Praxis
The communication medium has also evolved, the lengthy, prophetic
encyclical ‗Laudato Si‘ was released in 2015. It was the first papal teaching that
focused only on the relationship between the social and environmental issues. It
combined modern environmental sciences and social analysis with Christian tradition
as a teaching tool. ‗Laudate Deum,‘ which was released in 2023 on the feast day of St.
Francis of Assisi, is a highly targeted appeal for everyone with good intentions to step
up their efforts in response to the climate catastrophe.
The exhortation also calls for civil society to play a bigger role in working with
multilateral organizations to hold companies and politicians responsible for keeping
their publicly declared pledges to cut greenhouse gas emissions.
The majority of these environmental changes—that is, the current crisis—are
directly brought about by insatiable human activity. Because of the extent of human
impact on the earth, our era is known as ―the Anthropocene‖—a geological period
influenced by human activities.
Pope Francis highlights in ‗Laudate Deum‘ the disconnect between individual,
family, and communal efforts to cut back on waste, consumerism, and pollution and
what‘s going on—or not going on—with the political system and ‗the powerful‘23

22
Cf. POPE FRANCIS, Laudato Si’: On Care for Our Common Home. London, England: Catholic Truth Society, 2015,
no. 217
23
POPE FRANCIS, Laudate Deum: On the Climate Crisis; The Apostolic Exhortation (Mahwah, NJ: Paulist Press
International, 2023) no.71.

8
According to him, significant cultural shifts are occurring from below and will
eventually trigger more extensive transformation processes.
Our goals shift as more people buy locally made goods, reduce waste, and give
up the dictum of ‘work more, earn more, consume more. We detach our sense of
ourselves and value from the ‘stuff’ we own and then throw away, and we quit
comparing ourselves to the Adam next door. We start to go against the trend of
consumerism, accept accountability for the entire lifecycle of the products we buy,
including their hidden environmental costs, and start making sacrifices for Mother
Earth. The economics of the nations start to adapt when people live within the limits
of what the world can support. This is when consumer behavior changes, the Nations
will ought to make a pro-nature modus Operandi.
Conclusion
Pope Francis has expressed his strong desire that the Church should not be
―remembered for our inability to take action when it was urgent and necessary to do
so‖ in ―Laudato Si‘― (No. 57) and ―Laudate Deum‖ (No. 60). The Eco-Theology must
further, find practical answers and clarify to human beings, what our role is in this
Earth.

9
 Bibliography

Anthony Annett, Jeffrey D. Sachs, and William F. Vendley, The Significance of

Laudato Si’ (Mahwah, NJ: Paulist Press International, 2018).

Benedict XVI, Charity in Truth: Caritas in Veritate (San Francisco, CA:

Ignatius Press, 2009).

Donna J. Haraway, When Species Meet (Minneapolis, MN: University of

Minnesota Press, 2008).

H. Paul Santmire, Nature Reborn: Ecological and Cosmic Promise of Christian

Theology (Minneapolis, MN: Augsburg Fortress, 2000).

Libreria Editrice Vaticana, Catechism of the Catholic Church, 2nd ed.

(USCCB, 2000).

Norman C. Habel, ed., Readings from the Perspective of the Earth: The Earth
Bible ; 1 (Oxford, England: Sheffield Academic Press, 2000).

Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of
the Church, 3rd ed. (USCCB, 2005).

Pope Francis, Laudate Deum: On the Climate Crisis; The Apostolic

Exhortation (Mahwah, NJ: Paulist Press International, 2023).

Pope Francis, Laudato Si’: On Care for Our Common Home (London,
England: Catholic Truth Society, 2015).

Robert McKim, ed., Laudato Si’ and the Environment: Pope Francis’ Green
Encyclical (London, England: Routledge, 2021).

Sallie McFague, A New Climate for Theology: God, the World, and Global
Warming (Minneapolis, MN: Augsburg Fortress, 2008).

10
 Sayem, Md Abu. ―Lynn White, Jr.‘s Critical Analysis of Environmental
Degradation in Relation to Faith Traditions: Is His ‗the Historical Roots of Our
Ecological Crisis‘ Still Relevant?‖ Journal of Ecumenical Studies 56, no. 1 (2021): 1–
23. https://doi.org/10.1353/ecu.2021.0004.

Society of Biblical Literature. Meeting (2004), Exploring Ecological

Hermeneutics, ed. Norman C. Habel and Peter L. Trudinger (Leiden, Netherlands:
Brill, 2008).

Vatican, II. Gaudium et Spes - Vatican II: On the Church in the Modern World.
(London, England: Catholic Truth Society, 2004).

White, Lynn, Jr. ―The Historical Roots of Our Ecologic Crisis.‖ Science (New
York, N.Y.) 155, no. 3767 (1967): 1203–7.
https://doi.org/10.1126/science.155.3767.1203.

11