UNIVERSITY
OF
MALTA
Faculty of Theology
Ecological
Conversion
(Laudato Si nos.
216-221)
is an Integral Part of
an Authentically
Christian Conversion
REV. PROF. EMMANUEL AGIUS
REV. PROF. GEORGE GRIMA
REV. DR KONRAD GRECH
Rev. Gilbert Scicluna
337890(M)
S.Th.L. 1st Year
April 2016
Introduction
Although in his encyclical letter Laudato Si1 Pope Francis outlines a
number of environmental problems and their consequences on
humanity, together with possible solutions, in the sixth chapter he
goes a step further, moving from an extro perspective concerning
the
environmental
challenges
to
an
intro
perspective, 2
by
emphasising mans spiritual dimension. This is not some form of
dualism wherein that which is spiritual is more important than that
which is corporeal and material. On the contrary, it is rather the belief
that as whole human beings we need higher and more authentically
human motivations that inspire us, an interior impulse which
encourages, motivates, nourishes and gives meaning to our individual
and communal activity (EG 261). And so Francis speaks of an
ecological spirituality grounded in the convictions of our faith, since
the teachings of the Gospel have direct consequences for our way of
thinking, feeling and living (LS 216). This ecological spirituality is
marked by simplicity of life, grateful contemplation of Gods
world, and concern for the needs of the poor and the protection of
the environment (LS 214).
The Grammar of Conversion
To better explain this spiritual dimension of the environmental crisis,
Pope Francis adopts the grammar of conversion, reiterating the idea
of ecological conversion used by his two predecessors. Within the
Judeo-Christian tradition, notion of conversion entails a turning
point and a journey. It is a journey because it is not simply a
1 Francis, Laudato Si, Encyclical Letter, May 24, 2015,
http://w2.vatican.va/content/francesco/en/ encyclicals/documents/papafrancesco_20150524_enciclica-laudato-si.html (hereafter cited in text as LS).
2 Isabell Naumann, Women, cultures and dialogue: no ecology without an
adequate anthropology (Laudato si, 118), Culture e Fede 23, no. 3 (2015):
208.
onetime decision, but a lifelong process.3 It is a turning point because
conversion implies a radical break from the social structures that
currently hold us in their pervasive logic, shape our imagination,
multiply our needs, and entice us with their promise of ever more and
greater comforts4 and a radical re-orientation of perspective that
informs our goals and therefore guides our choices and actions. 5
Thus it is both a turning from and a turning towardsaversio a
peccato and conversio ad Deum. Therefore, within the ecological
debate, the notion of conversion highlights a shift from a purely
ethical level to the moral level, which is more properly theological and
Christian.
Historical Overview of the Concept of Ecological Conversion
The term ecological conversion was used for the first time in papal
magisterium in 2001 by Saint John Paul II during a Wednesday
General Audience. Here John Paul II uses it as a metaphor to
encourage and endorse humanitys general trend of becoming more
sensitive to the catastrophe to which it has been heading when it
became
an
autonomous
despot
instead
of
steward. 6
Furthermore, he not only speaks about the material aspect of the
crisis, but also of its human face. In fact, he states that what is at
stake
is not only a physical ecology that is concerned to safeguard
the habitat of the various living beings, but also a human
ecology which makes the existence of creatures more dignified,
by
protecting
the
fundamental
good
of
life
in
all
its
3 Ileana M. Porras, Laudato Si, Pope Francis Call to Ecological Conversion:
Responding to The Cry of Earth and The PoorTowards an Integral Ecology,
AJIL Unbound (2015): 139.
4 Ibid.
5 Ibid., 137.
6 John Paul II, Address to a General Audience, St Peters Square, January 17,
2001, par. 4, http://w2.vatic an.va/content/john-paulii/en/audiences/2001/documents/hf_jp-ii_aud_20010117.html.
manifestations and by preparing for future generations an
environment more in conformity with the Creators plan.7
The same idea is also found in the Post-Synodal Apostolic Exhortation
Pastor Gregis promulgated in 2003.8
Although these contributions marked an increasing environmental
concern, it is in the Common Declaration on Environmental Ethics of
John Paul II and Bartholomew I, released on June 10, 2002, that the
issue of ecological conversion takes a more explicitly theological
understanding.9 This is because, apart from calling for an inner
change of heart which alone can lead to a change in lifestyle and of
unsustainable patterns of consumption and production, they present
the genuine conversion in Christ as the real source of such an inner
change that will really affect the way we think and act. 10 This is
what ultimately marks ecological conversion as being authentically
Christian. And it is within this tradition that Pope Francis presents his
appeal.
Pope Francis understands conversion as a process of changing our
heart that entails three progressive steps: recognition of our errors,
sins, faults and failures, heartfelt repentance and desire to
change (LS 218). This is based on the hope-filled presupposition that
while capable of the worst, human beings are also capable of rising
above themselves, choosing again what is good, and making a new
start, despite their mental and social conditioning (LS 205). In spite
of the effects of sin upon us, we have the God-given ability to
7 Ibid.
8 John Paul II, Pastor Gregis, Post-Synodal Apostolic Exhortation, October 16,
2003, http://w2.vatican.va/ content/john-paulii/en/apost_exhortations/documents/hf_jp-ii_exh_20031016_pastoresgregis.html.
9 Celia Deane-Drummond, Joining in the Dance: Catholic Social Teaching
and Ecology, New Blackfriars 93, no. 1044 (March 2012): 205, doi:
10.1111/j.1741-2005.2011.01476.x.
10 John Paul II and Bartholomew I, Common Declaration on Environmental
Ethics, June 10, 2002, http://w2.vatican.va/content/john-paulii/en/speeches/2002/june/documents/hf_jp-ii_spe_20020610_ venicedeclaration.html.
respond to his grace at work deep in our hearts (LS 205). And so we
are capable of achieving reconciliation and re-establishing our
covenant in God with creation. The Roman Pontiff calls for such an
ecological conversion on two levels: on the individual level and on the
social communitarian level.
Interior Conversion
On the individual level, Pope Francis summons Christians to profound
interior conversion, whereby the effects of their encounter with
Jesus Christ become evident in their relationship with the world
around them (LS 217). To give substance to this summons, the pope
presents our task of stewardship as essential to a life of virtue (LS
217). In fact, when speaking about environmental education, he
insists that [o]nly by cultivating sound virtues will people be able to
make a selfless ecological commitment (LS 211). And, quoting the
Brazilian Episcopal Conference, Francis speaks of the need to cultivate
ecological virtues (LS 88). Throughout the encyclical, Francis
develops this idea in various ways, both negativelyby commenting
on vices which are prevalent in our culture and contrary to the
development of ecological virtueand positively by encouraging
good habits that need to be fostered.11
One may argue that the category of ecological virtues does not fit
neatly within the categories of traditional moral theology, 12 but, in
reality, these good habits are rooted in the theological and cardinal
virtues. When the Pope suggests that using less heating and wearing
warmer clothes even if one can afford to spend and consume more or
when he suggests reducing water consumption (LS 211), he is making
an appeal for temperance: Christian spirituality proposes a growth
marked by moderation and the capacity to be happy with little (LS
222). [U]sing public transport or car-pooling, planting trees, turning
11 Matthew J. Ramage, Integral Ecology and the Ecological Virtues in Pope
Franciss Laudato Si, Homiletic & Pastoral Review, November 29, 2015,
http://www.hprweb.com/2015/11/integral-ecology-and-the-ecological-virtuesin-pope-franciss-laudato-si/.
12 Ibid.
off unnecessary lights, and other such practices are examples of
prudent behaviour (LS 211). He encourages us to go out of ourselves
towards the other in charity, acting justly towards the poor and
towards future generations (LS 95, 159). We need to face these issues
courageously (LS 160), aided by hope, which would have us
recognize that there is always a way out, that we can always redirect
our steps, that we can always do something to solve our problems
(LS
61),
and
finding
in
faith
the deepest
reasons
for
this
commitment (LS 65).
Community Conversion
Nevertheless, as Pope Francis observes, self-improvement on the
part of individuals will not by itself remedy the extremely complex
situation facing our world today (LS 219). Although a change in
lifestyle could bring healthy pressure to bear on those who wield
political, economic and social power (LS 206), problems that involve
society and, indeed, the whole of humanity cannot be simply
addressed by isolated efforts. The ecological conversion needed to
bring about lasting change is also a community conversion (LS 219).
As Hans Urs von Balthasar remarks, [c]hanging structures remains
an ambivalent and ineffectual business unless this conversion is
undergone by the powers-that-be or those that supplant them.13
For this reason, the Pope addresses this document not only to
Christians but also to all people of good will, as Pope Saint John XXIII
did in Pacem in Terris (see LS 3, 62). And he makes an urgent appeal
for dialogueboth on the national and international levelsabout
how we are shaping the future of our planet (LS 14).
Attitudes
This change of heart of both individuals and communities calls for a
number of attitudes which together foster a spirit of generous care,
13 Hans Urs von Balthasar, Theo-Drama: Theological Dramatic Theory. Vol.
V, The Last Act, trans. Graham Harrison (San Francisco: Ignatius Press,
1998), 178.
full of tenderness (LS 220). At this particular point in his encyclical,
Pope Francis mentions the following:
gratitude and gratuitousness gratitude is the adequate
response for the recognition that the world is Gods loving gift,
whilst gratuitousness is the imitation of Gods generosity in all
out relations, particularly through self-sacrifice and good
works where the left hand does not know what the right hand
is doing (LS 220). As the pope insists, this attitude of gratitude
and gratuitousness is best learnt in the family where we learn
to ask without demanding, to say thank you as an expression
of genuine gratitude for what we have been given (LS 213), to
stop and give thanks to God before and after meals (LS 227).
These gestureseven if they seem insignificantremind us of
our dependence on God for life and strengthen our feeling of
gratitude for the gifts of creation (LS 227);
connectedness we are not disconnected from the rest of
creatures, but joined in a splendid universal communion. Pope
Francis remarks that, [a]s believers, we do not look at the
world from without but from within, conscious of the bonds with
which the Father has linked us to all beings (LS 220). It is
interesting that the pope applies the word communion to
ecology, as if to create a parallel with the Christian idea of the
communion of saints. Through this word the pope wants to
highlight the interconnectedness and interdependence even of
humanity on the rest of creation;
creativity and enthusiasm
creativity
and
enthusiasm
encourage us to develop our individual, God-given capacities
(LS 220). Creativity and enthusiasm are not only linked to
scientific and technological discoveries (see LS 102), but are
also necessary in resolving the worlds problems and in
offering ourselves to God as a living sacrifice, holy and
acceptable (Rom 12:1) (LS 220). Creativity brings out the
best in human beings (LS 211). It helps in adaptation (LS 148),
in opening up to different possibilities (LS 191), and in learning
to use the resources available in a better way thus promoting a
sustainable and equitable development within the context of a
broader concept of quality of life (LS 192);
responsibility our superiority in creation is not meant for
personal glory or irresponsible dominion (LS 220). Rather, our
dominion over the universe should be understood more
properly in the sense of responsible stewardship (LS 116), a
responsibility which stems from our faith. Thus, responsibility
would mean to live our being as an answeras a response to
what we are in truth.14 Each personas imago Deiin his/her
distinctness and dignity is uniquely addressed by God and able
to give a unique answer to God, to accept Gods gift of freedom
which is the ability to either affirm or deny creation and self. 15
This calls for an adequate anthropology without which there
can be no ecology (LS 118).
Theological Foundations
Pope Francis closes the section on ecological conversion by grounding
it in [v]arious convictions of our faith (LS 221). That is to say, we
respect the environment not simply as the fruit of philocosmy, but
because of our faith convictions that motivate us to care for nature
and for the most vulnerable of their brothers and sisters (LS 64).
These faith convictions are mainly outlined in the second chapter of
the encyclical; in this section he refers to three in particular:
each creature reflects something of God and has a message to
convey to us;
the incarnation and the paschal mystery, through which matter
was assumed by the divinity and was redeemed;
God is Creator and the world is his creation, writing into it an
order and a dynamism that human beings have no right to
ignore (LS 221).
This dogmatic foundation should be an important dimension of our
ecological conversion because it helps us to set everything in the
right perspective, to be driven by the right motivations, and to live
14 Naumann, Women, cultures and dialogue, 211.
15 Ibid., 213.
our vocation fully. Otherwise, our conversion would be like the seed
that fell on rocky ground which was scorched when the sun rose and
withered away because it had no root (see Mk 4:56).
Conclusion
Ultimately, Pope Francis call to ecological conversion is a call to
conversion towards integral ecology which, in Laudato Si, substitutes
for the more familiar figure of sustainable development. Without
abandoning the Christian doctrine that human beings are created
in the image and likeness of God, which is the source of their human
dignity, through his insistence on integral ecology, the pope insists
on the intrinsic value of nature, a value that does not depend on the
utility of nature for man.16 For this reason, the Roman Pontiff closes
his section on ecological conversion by the hope-filled wish that the
power and the light of the grace we have received be also evident
in our relationship to other creatures and to the world around us,
thus nurturing fraternity with all creation and joining it in its hymn of
praise to God, the all-powerful creator (LS 221).
16 Porras, Laudato Si, Pope Francis Call to Ecological Conversion, 139.
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