Welcome to the Catholic Conservation Center!

Introduction to Catholic Environmental Justice

by Bill Jacobs, ecologist and director of the Catholic Conservation Center

    In 1990, Pope John Paul II issued his World Day of Peace Message, Peace with God - Peace with all of Creation, in which the Holy Father announced, "There is a growing awareness that world peace is threatened not only by the arms race, regional conflicts, and continued injustice among peoples and nations, but also by a lack of due respect for nature....  Moreover, a new ecological awareness is beginning to emerge which, rather than being downplayed, ought to be encouraged to develop into concrete programs and initiatives."   

    Some people believe that the Roman Catholic Church has only recently jumped into the fields of environmental justice, ecology, and conservation.  Nothing could be farther from the truth!  According to a leading Roman Catholic champion of environmental justice, Sacred Heart of Mary Sister Marjorie Keenan, "To commit oneself to the promotion of a sound and healthy environment for all is to follow God’s plan for creation, a plan entrusted to us from the beginning."⁷ 

    Since its inception, the Church has instructed us on the proper dominion and stewardship of Creation.  This wisdom is made known to us through sacred Scripture, the living Tradition of the Church, the message of Creation, and the voice of conscience enlightened by God’s law.

    The Catholic approach to environmental justice is based on the two commandments of Jesus Christ:  to love God above all things and to love our neighbors as ourselves.  Love of God requires respect for God's gifts and for God's will for Creation.  Love of neighbor requires justice, which prohibits the selfish destruction of the environment without regard for those in need today or for the needs of future generations.¹  

    The Catholic attitude toward nature, in a word, is stewardship.  Stewardship is the careful and responsible management of  something entrusted to one's care.  From the first pages of the Bible, we are instructed to "cultivate and care for" God's Creation (Genesis 2:15).  Created in the image and likeness of God, we are granted dominion over the rest of Creation (Genesis 1:26-28).  Dominion means that we have sovereignty over and responsibility for the well-being of God's Creation.  We resemble God primarily because of this dominion; hence, our dominion must also resemble God's dominion.  We must cultivate and care for the Earth as God does, with love and wisdom.  We are called to exercise dominion in ways that allow God's original Creative Act to be further unfolded.  And because we resemble the Creator, we are also in a sense co-creators with Him. 

    Dominion does not mean that God does not care how we use the material world.  From the beginning, God insists that humans are not “little gods” with limitless authority.  Not only does Genesis describe the creation of humankind as “very good,” it describes the creation of non-human creation as “good.”  In other words, nature has its own value, and that value is given by God.   God enables people to be intelligent and free causes in order to complete the work of Creation and to perfect its harmony.

   In the year 97 A.D., Pope St. Clement described the peace and harmony of the Universe, "The heavens, revolving under His government, are subject to Him in peace.  Day and night run the course appointed by Him.  The sun and moon, with the companies of the stars, roll on in harmony according to His command.  The fruitful Earth, according to His will, brings forth food in abundance, at the proper seasons, for man and animal and all the living beings upon it.  The seasons of spring, summer, autumn, and winter, peacefully give place to one another.  The very smallest of living beings meet together in peace and concord.  All these the great Creator and Lord of all has appointed to exist in peace and harmony."  Such statements of a harmonious Universe endowed by God with its own integrity and internal dynamic balance are common throughout the living Tradition of the Church.

    More than 40 years ago, in 1961, Pope John XXIII reminded us again of the need to care for Creation when he explained, "Genesis relates how God gave two commandments to our first parents: to transmit human life -- 'Increase and multiply' -- and to bring nature into their service -- 'Fill the Earth, and subdue it.'  These two commandments are complementary.  Nothing is said in the second of these commandments about destroying nature.  On the contrary, it must be brought into the service of human life."  

    In 1971, Pope Paul VI warned, "Man is suddenly becoming aware that by an ill-considered exploitation of nature he risks destroying it and becoming in his turn the victim of this degradation.  Not only is the material environment becoming a permanent menace -- pollution and refuse, new illness and absolute destructive capacity -- but the human framework is no longer under man's control, thus creating an environment for tomorrow which may well be intolerable.  This is a wide-ranging social problem which concerns the entire human family."  He added, "Everything is inter-related.  [We must be attentive] to the large-scale consequences that every intervention of man brings about in the balance of nature which has been put at man's disposition in all its harmonious richness, according to the loving designs of the Creator".⁵

    Since the beginning, God and His Church have called us to be co-creators and stewards of Creation in wisdom and love.  Today this call remains as urgent as ever.

Seven Themes of Ecological Responsibility²

1. A God-centered and sacramental view of the Universe.  In a sacramental view, nature's beauty and diversity reveal something about God.  God is present and active in Creation, while also transcendent.  "Faced with the glory of the Trinity in Creation, we must contemplate, sing, and rediscover awe," said John Paul II.  

"Reverence for the Creator present and active in nature may serve as ground for environmental responsibility," wrote the U.S. Catholic Bishops.  "For the very plants and animals, mountains and oceans, which in their loveliness and sublimity lift our minds to God, by their fragility and perishing likewise cry out, 'We have not made ourselves.'  God brings them into being and sustains them in existence.  It is to the Creator of the universe, then, that we are accountable for what we do or fail to do to preserve and care for the Earth and all its creatures....  Dwelling in the presence of God, we begin to experience ourselves as part of Creation, as stewards within it, not separate from it."

"Jesus set before me the book of nature."  -- St. Thérèse of Lisieux

"Accustom yourself to seeing God in everything, because nature is a reflection of God.  Oh!  How He sparkles, shines, dazzles and is radiant in the invisible and the visible."  -- Padre Benedetto Nardella

"The whole world is asleep, and God so full of goodness, so great, so worthy of all praise, no one is thinking of Him!  See, nature praises Him, and man, who ought to praise Him, sleeps!  Let us go, let us go and wake up the universe and sing His praises!"  -- Blessed Mariam Baouardy

2. A consistent respect for human life, which extends to respect for all Creation.  The Church approaches the care and protection of the environment from the point of view of the human person.  Men and women are created in the image and likeness of God.  Fostering and protecting human life and dignity, from conception to natural death, lies at the heart of the Church's social teachings.  We now realize that respect for human life and respect for nature are inextricably linked.  According to John Paul II, "Respect for life and for the dignity of the human person extends also to the rest of Creation, which is called to join man in praising God."  Shamefully, the reverse is also true: Our lack of respect for life extends also to the rest of Creation and is an underlying cause of social injustice and environmental destruction.

The womb is the most endangered human environment in the world today.  The right to life precedes and underlies every other social and environmental issue or group of issues.

3. A world view affirming the ethical significance of global interdependence and the global common good.  Recent ecological concerns have heightened our awareness of just how interdependent our world is.  According to John Paul II, "Today the ecological crisis has assumed such proportions as to be the responsibility of everyone....  Its various aspects demonstrate the need for concerted efforts aimed at establishing duties and obligations that belong to individuals, peoples, states, and the international community." 

4. An ethics of solidarity promoting cooperation and a just structure of sharing in the world community.  We are all part of one human family -- whatever our national, racial, religious, economic, or ideological differences.  Solidarity is a firm and preserving determination to commit oneself to the common good, and a willingness to lose oneself for the sake of others, including future generations.  "The ecological crisis,"  John Paul II has written, "reveals the urgent moral need for a new solidarity, especially in relations between the developing nations and those that are highly industrialized."  Solidarity must take into consideration not only the needs of all peoples but also the protection of the environment in view of the good of all. 

"We are all part of God's Creation -- we live as a human family.  The whole of Creation is everyone's heritage.  All equally created by God, called to share the goods and the beauty of the one world, human beings are called to enter into a solidarity of universal dimensions, 'a cosmic fraternity' animated by the very love that flows from God....  We must learn again to live in harmony, not only with God and with one another, but with Creation itself," said Archbishop Renato Martino at a 1992 UN conference in Rio. 

All persons are called to a solidarity of universal dimensions that embraces all of Creation , entrusted to the care of all.

5. An understanding of the universal purpose of created things, which requires equitable use of the Earth's resources.  God has given the fruit of the  to sustain the entire human family, including future generations.  "The world is given to all, not only to the rich," said Pope Paul VI.

6. An option for the poor, which gives passion to the quest for an equitable and sustainable world.  The ecological problem is intimately connected to justice for the poor.  "The goods of the Earth, which in the divine plan should be a common patrimony," said John Paul II, "often risk becoming the monopoly of a few who often spoil it and, sometimes, destroy it, thereby creating a loss for all humanity."  According to the U.S. Bishops, "The option for the poor embedded in the Gospel and the Church's teachings makes us aware that the poor suffer most directly from environmental decline and have the least access to relief from their suffering."  It is important to note that populations of poor people are never the primary cause of ecological destruction; rather, they are its victims. 

"Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the sick, and the poor" (Catechism of the Catholic Church, no. 2405).

Blessed Mother Teresa expressed the option for the poor well when she said, "Suffering today is because people are hoarding, not giving, not sharing.  Jesus made it very clear.  Whatever you do to the least of my brethren, you do it to me.  Give a glass of water, you give it to me.  Receive a little child, you receive me.  Clear."

Our duty is not only to share our wealth, but also to promote the values and institutions that generate wealth: economic freedom, political liberty, private property, the rule of law, and respect for human life and rights.  No amount of aid can ever be enough if the leaders of developing countries do not respect their people, open their markets, invest in better health and education, conserve the natural environment, and abide by a legal system that is fair and consistent.  Insisting on reform is a challenge, but it is also a work of compassion.

7. A conception of authentic development, which offers a direction for progress that respects human dignity and the limits of material growth.  Much of the destruction of Creation is caused by the sins of arrogance, greed for power and possessions, and disrespect for life.  Add to that human ignorance and error.  These lead us to abortion and other forms of violence, social injustice, rampant consumerism, haphazard development, and the indiscriminant application of technology.  John Paul II has said, "In his desire to have and to enjoy rather than to be and to grow, man consumes the resources of the Earth and his own life in an excessive and disordered way....  The mere accumulation of goods and services, even for the benefit of the majority, is not enough for the realization of human happiness." 

Numerous social conditions, including love, health, freedom, religion, education, economic and material prosperity, democracy, and a healthful and beautiful environment, impact our ability to realize our human dignity and reach our full potential.  In addition, humankind carefully and wisely develops Creation so that the whole of Creation reaches its full potential, according to God's will. 

Instead of limiting ourselves to "sustainable development," Catholics strive for more: We strive for authentic development for humankind and the whole of Creation.

"Development cannot be limited to mere economic growth.  In order to be authentic, it must be complete: integral, that is, it has to promote the good of every person and of the whole person." 

--Pope Paul VI, Populorum Progressio (On the Development of Peoples), March 26, 1967

"The apex of development is the exercise of the right and duty to seek God, to know him and to live in accordance with that knowledge..." 

--Pope John Paul II, Centesimus Annus

The Promise of Redemption

    Redemption refers to the restoration of humankind and all of Creation from the consequences of sin, through the death, resurrection, and ascension into Heaven of Jesus Christ.  The Incarnation of Jesus signifies the taking up into unity with God the whole of humanity as well as the entire visible and material world.  The redemptive act of Jesus extends to all of Creation, all of which shares a common destiny.  The resurrection of Jesus began the transfiguration of every creature.  The work of Creation culminates in the greater work of Redemption. 

    John Paul II has said, "Christians believe that the death and resurrection of Christ accomplished the work of reconciling humanity to the Father, who 'was pleased ... through (Christ) to reconcile to himself ALL THINGS, whether on Earth or in heaven, making peace by the blood of his cross'.  Creation was thus made new.  Once subjected to the bondage of sin and decay, it has now received new life while 'we wait for new heavens and a new Earth in which righteousness dwells'.  Thus, the Father 'has made known to us in all wisdom and insight the mystery ... which he set forth in Christ as a plan for the fullness of time: to unite ALL THINGS in him, all things in heaven and things on Earth'."

    The vision of God given us by Christ is not merely that of the Creator: it is of the Triune God who loves the world so much that He sends His only Son.  "The Universe springs forth from ... the reciprocal Love of the Father and Son, from the Most Holy Trinity," said John Paul II. 

    The Holy Trinity is a Divine Family of Love.  God has chosen the Blessed Virgin Mary to be His Mother - the Mother of the Creator and Redeemer - and hence the Mother of the New Creation in Christ.  Christ has given us His Mother to be our own Mother.  Full of the grace of the Holy Spirit, Mary participates in the redemptive mission of her Son in a very special way.  Yes, the only way to God the Father is through the Son.  Yet, in both the Bible and Tradition of the Church, God has willed that the Son is delivered to us through Mary!  To honor Mary is to go to Jesus.  According to God's will and by His grace, Mary is vital to the redemption of humanity and the whole of Creation!  According to John Paul II, "In a rapidly changing world, there are some things that should not change.  Among them, surely, is the bond of filial love between members of the Church and the Virgin, 'full of grace,' whom Jesus, from the cross, entrusted to us as Mother" (Vatican City, November 9, 2004).

    The first Creation finds its meaning and its summit in the New Creation in Christ, the splendor of which surpasses that of the first Creation.  According to John Paul II, "The essential joy of Creation is completed by the joy of Salvation, by the joy of Redemption....  The work of Redemption is to elevate the work of Creation to a new level.  Creation is permeated with a redemptive sanctification, even a divinization.  It comes as if drawn to the sphere of the divinity and of the intimate life of God."

    Yet, we are witnesses daily that all is not at peace, that all is not fully redeemed in time and space.  We remain capable of sin, and the rest of Creation suffers from it.  Moreover, nature itself is not always benign.  As the well-known passage of Romans states, "creation awaits with eager longing for the revealing of the sons of God ... because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God".³

    As God's children, we have a special responsibility toward each other and the rest of Creation.  Nature is our sister.  As responsible stewards and co-creators with Christ, we are part of Creation, not separate from it.   We must demonstrate the meaning of Christ's life, death, and resurrection in our treatment of Creation.  We are to begin the process of conserving, developing, and restoring Creation, a process that will be completed by God - the Creator, Redeemer, and Sanctifier of the whole Universe - in the name of the Father, Son, and Holy Spirit.

    "For the mystery of the Incarnation of God is the salvation of the whole of Creation."

St. Ambrose (about 339-397)

  "Until we are willing to recognize the sins that are involved in environmental destruction, we will have a very hard time confronting the evil that leads to this degradation of the environment.  Every action that harms the ecology of the planet is ultimately a personal decision, and every decision is either in accord with or in violation of the will of God.  Every decision human beings make is a moral decision; it is either an act of virtue or a sinful act."

Father Lawrence E. Mick

Environmental Justice

    Traditionally, environmentalism promoted conserving endangered wildlife species and pristine habitats, with less emphasis given to safeguarding the environment where people live, work, and play.  Environmental justice ties together concern for the natural environment with care for people, the poor, the marginalized, and future generations.  It directly links environmental concerns with social justice issues.

    "The key to the success of the Church's efforts in advancing environmental justice is in the parish," wrote the U.S. Catholic Bishops.  "The parish is where we come together to worship and witness to our faith.  The celebration of the Sunday Eucharist each week is a sign of parish unity that fosters our spiritual growth, enabling us to meet the challenges posed by environmental justice.  Part of being a believer is caring for Creation.  Environmental concern needs to be an integral part of Christian faith."

Top 10 Reasons to Care for Creation!

1. God is the Creator of the Universe and maintains its existence through an ongoing creative will.

2. God has blessed and called "very good" all that is created.

3. God's plan for Creation is one of harmony and order.  Creation forms a whole, a cosmos.

4. God loves the community of life.

5. God's creatures share a common home.

6. God's presence is discernable in all Creation.

7. God intends the Earth's goods to be equitably shared.

8. Within Creation, the human person enjoys a consummate dignity.  Inherent to this dignity is that of exercising a wise and just stewardship over the rest of Creation.

9. Sin brought division into the entire world, but not only within and between human persons.  The consequences of sin also affect the Earth.

10. In a mysterious way, Christ's redemptive mission extends to all of Creation.

Some Stumbling Blocks

    Sister Marjorie Keenan, RSHM, a leading Catholic environmentalist, accurately describes several of the stumbling blocks that hinder our ability to properly cultivate and care for Creation.  "In the differentiated and complex field of the environment, it is difficult to reach conceptual agreement of the precise nature of the problem or the solution.  When approaching the question from a religious perspective, it is also far too easy to get caught up in particular conceptual approaches that can end up by closing groups in on their own concerns and cutting off the possibility of working credibly with others.  Some examples of this difficulty are:

    But there are other stumbling blocks -- perhaps the most serious of all -- indifference, a trivializing of environmental problems, or a ridiculing of those engaged in promoting environmentally sound habits and practices"  (Sister Marjorie Keenan, RSHM, Pontifical Council for Justice and Peace).

    There are additional stumbling blocks worth noting:

    "Only God knows how the future will be. We know, however, that in any event it will be a future of grace; it will be the fulfillment of a divine plan of love for all humanity and for each one of us. That is why, as we look to the future, we are full of hope and are not overcome with fear" (Pope John Paul II, November 19, 1997).

See what the Catechism of the Catholic Church says about

 nature and environmental justice.  Click here.

See what the Bible says about nature and environmental justice.  Click here.

Click here for the Environment and the Four Cardinal Virtues: Prudence, Temperance, Fortitude, and Justice

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The Pieta icon above is by Meltem Aktas.  A convert to Catholicism, Turkish-born Meltem Aktas has embraced the art of iconography as part of our ancient spiritual tradition.  The ultimate purpose of the icons is an encounter with the invisible God through the image in an ancient form of quiet, meditative prayer.  Sacred art is a passion for which Aktas has truly given her heart, soul and hands. Click here for more information about the artist. Copyright Imago, Inc. All rights reserved.

Portrait of Pope John Paul II by Rolando Conti

Portrait of Christ, "Agemian Image," from the Shroud of Turin, by Pasquale Ariel Agemian (1904-1963)

Photograph of baby cradled in hands ©Anne Geddes

¹Mick, Fr. Lawrence E. Liturgy and Ecology in Dialogue. 1997. The Liturgical Press. Collegeville, Minnesota, USA.

² 1991 statement of the United States Conference of Catholic Bishops, Renewing the Earth

³Sister Marjorie Keenan, RSHM, Pontifical Council for Justice and Peace.   2000.  Care for Creation: Human Activity and the Environment.  Vatican City. 

⁵Address to FAO, 16 November 1970, N. 3; Insegnamenti di Paolo VI, VIII, p. 1147

⁶1990 World Day of Peace Message, Pope John Paul II

⁷Sister Marjorie Keenan, R.S.H.M., at The Catholic University of America in Washington, D.C., Nov. 4, 1998.

⁸Alan Keyes, Keyes 2000 website

Copyright © 2000-2006 Bill Jacobs.  All Rights Reserved.