The Church’s Perspective on Ecology in Relation to Justice and Human Rights

Partilha

Seminar on Ecology

The Church’s Perspective on Ecology in Relation to Justice and Human Rights

His Eminence Virgílio Card. do Carmo da Silva, SDB

Preliminary

Dearest participants in this conference,

We are living in an era of drastic change in our natural environment, one that is profoundly impacting human life.

In recent years, we have witnessed significant population growth, the phenomenon of urbanization, and, above all, the effects of various industrial revolutions, which have significantly disrupted natural balances. While industrial civilization has undeniably increased well-being for a vast number of people, it also exhibits a dangerous aggression toward nature, including human beings. Phenomena such as environmental pollution, the indiscriminate plundering of the earth’s resources, and genetic manipulation have become widespread, with outcomes that remain unpredictable.

The environmental threat finds some of its main causes in the consumption patterns and lifestyles of developed areas, but it is equally fueled by poverty, which forces entire populations to overexploit the various ecosystems and primary resources at their disposal, sacrificing the future to save the present. The order willed by God for all creation, on the contrary, highlights the intimate connection between social injustice and ecological deterioration: both stem from humanity’s distorted relationship with people, nature, and God.

The ecological question, when approached in its complexity, involves both the near and distant future. It helps us understand whether current development processes are sustainable or not. Contemporary humanity must fulfill specific responsibilities toward the future of the “garden” it protects—duties that are inescapable, indispensable, and non-negotiable. In this situation, humanity is compelled to rediscover its common destiny and its collective interests, moving beyond the individualistic and selfish perspectives that condemn everyone to suffer the current hardships.

It is essential to adopt a humanistic, Christian, and authentically ecological approach that recognizes nature’s service to humanity. This undoubtedly implies that humanity must understand the limits and risks of environmental alteration and be committed to behaving appropriately.

The Magisterium’s Perspective on Our “Common Home”

Dear brothers and sisters

The Catholic Church, with increasing and prophetic attention, has placed the ecological question at the center of its theological and social reflection. Far from being a sectoral or merely “green” theme, ecology, in the ecclesial vision, is intrinsically linked to social justice and the protection of fundamental human rights. This integrated approach, culminating in the idea of “integral ecology,” reveals a profound understanding of the interconnections between environmental degradation and human suffering.

Our planet, our “common home,” is under pressure. From the climate crisis to the loss of biodiversity, the environmental challenges we face today require us to reflect deeply on our relationship with nature and the future of humanity. In this critical scenario, the voice of the Catholic Church has become increasingly loud and clear, not only as a warning but as a guide toward an integral ecology. The Church’s commitment to environmental issues is not a sudden phenomenon but the fruit of a growing sensitivity and a magisterium that has constantly evolved, from the first warnings of Pope John XXIII to Pope Francis’s essential encyclical “Laudato Si’.”

The Church’s concern for environmental issues has been recognized and addressed across various pontificates, from that of Pope John XXIII to that of Pope Francis. Beginning with the pontificate of John XXIII and continuing through Benedict XVI, the theme of environmental protection has become progressively more central to the Church’s preaching and teaching. With Pope Francis, this focus reaches a significant point with his encyclical “Laudato Si’,” which stems from a profound reflection on the essential importance of the environment for human life. Pope Francis thus intends to continue the path traced by his eminent predecessors.

In his 1961 “Mater et Magistra,” Saint John XXIII, referring to the agricultural question—which cannot be separated from a broader “ecological-environmental” segment—appealed to those responsible “so that essential services, such as roads, transportation, communications, and drinking water, can be properly developed in agricultural-rural environments.”

In 1973, Pope Paul VI was the first to speak openly of “human ecology,” criticizing the “reckless exploitation of nature” and reminding humanity of its “responsibility for a destiny that has now become common.” On the occasion of the eightieth anniversary of Pope Leo XIII’s encyclical “Rerum Novarum,” he recalled in his Apostolic Letter “Octogesima Adveniens” the need for an anthropological reading of respect for creation to combat humanity’s “reckless exploitation of nature.”

Saint John Paul II, in his 1991 encyclical “Centesimus Annus,” expressed his concern for the ecological question: “Man, driven by the desire to have and enjoy, rather than to be and grow, consumes the earth’s resources and his own life in an excessive and disorderly manner. He thinks he can dispose of the earth arbitrarily, subjecting it unreservedly to his will, as if it did not have its own form and a prior purpose given to it by God, which man can indeed develop but must not betray. Instead of fulfilling his role as God’s collaborator in the work of creation, man substitutes himself for God and thus ends up provoking the rebellion of nature, which is more tyrannized than governed by him.”

In his 2009 encyclical “Caritas in Veritate,” Pope Benedict XVI focused on environmental issues, emphasizing how “the theme of development today is also closely linked to the duties that arise from man’s relationship with the natural environment. This has been given by God to all, and its use represents for us a responsibility towards the poor, future generations, and humanity as a whole. In nature, the believer recognizes the marvelous result of God’s creative intervention, which man can responsibly use to satisfy his legitimate needs—material and immaterial—while respecting the intrinsic balance of creation itself.”

Pope Francis, in his encyclical “Laudato Si’,” introduces the concept of “integral ecology” to the Church, recalling the inseparability of “concern for nature, justice for the poor, commitment to society, and inner peace.” He highlights the need to rediscover an ecological balance “within oneself, in solidarity with others, naturally with all living beings, and spiritually with God,” and an awareness of human responsibility toward others, society, Creation, and the Creator. We can say that it is a spiritual document that calls for an “ecological conversion” and seeks to link environmental protection with justice for the poor, countering an economy that pursues profit and recalling the urgent challenge of protecting our “common home,” also to offer young people a better future.

In his apostolic exhortation “Laudate Deum,” Pope Francis emphasizes the connection between the natural environment and the dignity of the human person. Bergoglio returns to the theme of a suffering planet, calling for shared responsibility: “However much we try to deny, hide, dissemble, or relativize them, the signs of climate change are there, ever more evident. No one can ignore the fact that in recent years we have witnessed extreme phenomena, frequent periods of anomalous heat, drought, and other earthly complaints that are merely some tangible expressions of a silent illness that affects us all.”

Thus, Pope Francis’s words in these two documents of his pontificate—from “Laudato Si'” to “Laudate Deum”—have strengthened those around the world who fight for environmental and social justice. His commitment will remain an important reference for those who believe that defending the Earth is also a question of dignity, equity, and human rights.

A Call to Concrete Action

In short, the call to protect our common home is addressed to everyone. We must be protagonists in the change of mindset that invites us to ecological conversion. In education, it is essential to promote environmental responsibility, the advancement of social justice, and the fight for human rights. We are all called to concrete action that begins within each of us, to initiate that “ecological conversion” that is not only spiritual but calls for action at all levels: individual, communal, political, and economic.

The Church’s perspective on ecology is not limited solely to the protection of nature as a good in itself. Instead, it places it within a broader ethical framework, where care for creation is inseparable from the promotion of social justice and the unconditional defense of human rights. It is a powerful reminder of our collective responsibility, inviting us to recognize that the cry of the earth is inseparable from the cry of the poor. Only through an authentic, integral ecology can we guarantee a dignified and just future for the entire human family and for generations to come.

Dear participants,

I’d like to summarize the key areas for our concrete action, inviting everyone to join in a collective effort. Referencing the Asian Bishops’ Conference, here are four principal actions we can take relevant to our context here in Timor-Leste: mitigation, adaptation, legislation, and finance.

Mitigation:We must advocate for stronger climate commitments, such as those within the Paris Agreement, and work to bridge the gap between national climate targets and the scientifically necessary 1.5°C global goal.
Adaptation, Loss, and Damage:This means standing with the vulnerable. The poor are the first and hardest hit by climate change, and we must amplify their voices while demanding accountability from governments and industries.
National and International Legislation in Defense of Ecology:We must actively lobby for the creation of environmental laws with well-defined implementing rules on solid, liquid, and gaseous waste management, mining regulation, and the protection of watersheds.
Finance:We must recognize that climate financing rooted in justice is essential. Polluters must pay their fair share, and wealthier nations must fulfill their commitments to fund climate action.

These actions represent our shared path forward: to rethink our approaches and take concrete steps rooted in human dignity, social justice, and ethical choices based on our faith in God, the Creator of heaven and earth.

Thank you for your attention.

References:

ENCYCLICAL LETTER, LAUDATO SI’ OF THE HOLY FATHER FRANCIS ON CARE FOR OUR COMMON HOME, https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html
APOSTOLIC EXHORTATION, LAUDATE DEUM, OF THE HOLY FATHER FRANCIS, TO ALL PEOPLE OF GOOD WILL, ON THE CLIMATE CRISIS https://www.vatican.va/content/francesco/en/apost_exhortations/documents/20231004-laudate-deum.html

FABC Pastoral Letter, To the Local Churches in Asia on the Care of Creation: A Call to Ecological Conversion https://raisinghope.earth/wp-content/uploads/2025/03/FABC-pastoral-letter-on-the-Care-of-Creation-2025-3-15.pdf