The relevance of Laudato Si: A spiritual guide to an ecological crisis

These days when I scroll through my newsfeed, I wonder if the four horsemen of the Apocalypse have finally arrived. Fires, hurricanes, wars, droughts, disappearing forests, and the latest species that has just gone extinct. I can sense underneath the battlecries of polarised rage, a palpable grief, a quickening ache. Not just for the elusive search for answers on why all of this is happening, but the deep need to be anchored in something sacred, eternal, safe. 

In 2016, Professor Lord Nicholas Stern was invited by the Catholic Society at the London School of Economics and Political Science (LSE) to reflect on his time advising Pope Francis when Laudato Si: Care for Our Common Home – the Pope’s encyclical on addressing climate change, ecological destruction and social justice – was being written. Lord Stern said, “My heritage is Jewish, but I am a confirmed atheist. And my father would be rolling in his grave if he ever heard me say, ‘This is my favourite Pope.’”

Why?  “This Pope is able to take complex ideas and make it simple, real and meaningful to people.” 

This is high praise from the preeminent economist who ten years earlier launched The Economics of Climate Change Report (aka Stern Review). I had the privilege of witnessing its launch in 2006 as a LSE Master’s student, and have been working ever since in academia and the private sector to research and advise governments, international institutions, companies and financial institutions in addressing climate challenges amid rapid technological and societal change.

Having witnessed the evolution of research and action in the past 19 years, what does Laudato Si have to add to the opus of scientific, technological and economic literature on addressing climate and ecological disaster? And how does its insights make it simple, real and meaningful to people?

The science is settled, but injustice continues

First, it needs to be stated that Laudato Si does not challenge the science of how human beings are responsible for the change in climate and destruction of the earth’s ecological systems. Indeed, the leading environmental scientists and economists helped advise the Pope on how to incorporate scientific understanding and evidence into the Pope’s encyclical. ¹

As the purpose of an encyclical is to provide clarity to the Church’s position on contemporary issues to those who follow the Catholic faith, the Pope’s affirmation of the importance of scientific understanding and evidence on human impact on a changing climate and environment is important in settling the debate within the Church. What makes this encyclical different to its predecessors is that the Pope appeals to every single human being – not just Catholics – to step up to care for creation.

Most scientific and economic reports that explain the human-centred causes of climate and ecological change focus on how the Industrial Revolution that started in the 18^th century changed the modes and scale of production, consumption and waste of natural resources to a point that deeply compromises the ability of the natural systems to rehabilitate itself and function. Scientific research also shows that the global spread of industrialisation’s impact on the environment intensified and accelerated after World War II, significant enough to provide its own geological era known as the Anthropocene.

It cannot be underscored that economic growth that was powered by industrialisation has lifted billions of people out of poverty. However the fruits of this economic wealth is unevenly distributed – leading to those with greater disposable income and wealth being able to afford lifestyles that consume and waste more – and thus having a disproportionate impact on the environment. 

Furthermore the consequences of a malfunctioning environment are disproportionately born by the poorest people, who lack the resources to adapt to food, water, energy and climate insecurity. Social sciences – and Laudato Si – squarely understands that consequences of crossing these planetary boundaries is intricately related to social inequalities and injustice, both within and between generations. 

Technology isn’t enough

In short, scientific and economic understanding of the root causes and effects of climate change and ecological destruction as being propelled by technological innovations that fueled the industrial revolution. The antidote, therefore, are technological solutions that create a new green industrial revolution that ensures the current global economic system stays within planetary boundaries. These solutions can be deployed through the right set of economic, industrial and social policies.

However, determining what are the ‘right’ sets of technologies and policies, and then getting governments, corporates and citizens to implement them is a massive source of debate – even amongst those who agree we need to do something about it. And the pace of positive change is not happening fast enough to counter the acceleration towards breaking the planetary boundaries. 

In fact, it is mind boggling to even think of reforming a global economy to stay within planetary boundaries. And we are already in overshoot with some of these boundaries and are witnessing the reckonings of it around the world. Knowing that it will only get worse if we don’t fundamentally change the technological, social and political institutions that currently drive our global economy is difficult to contemplate.

There is a reason why climate anxiety is a real psychological phenomenon that is on the rise. This anxiety is so acute that it leads to despair and anger, accusation and nihilism. 

Preparing for battle

I must confess, one of my pet peeves is when someone asks me: “Are you optimistic that we will beat climate change in time?” Asking that question is like asking an Allied soldier that is charging the beaches of Normandy, “Are you optimistic about the outcome of the war?” 

A  more appropriate question would be – either as an Allied soldier in Normandy or those working on caring for creation is: “Regardless of outcome, are you willing to give your life to make the world a better place?”

My atheist friend (and colleague) and I both agree that to be committed to the work we do, we need to go through a process of facing the reality, and even going through a period of grief when contemplating the consequences. But being stuck in despair is not an option – it doesn’t help anyone to descend into nihilism. You need a way to come out to the other side – to have the courage to face the challenge with equanimity, constructivism, and determined passion.

We both agree that the process to come out the other side is deeply spiritual. His spiritual practice is meditating and running. My spiritual practice is contemplative prayer, walking in nature and surrendering my heart, soul and being to God. 

Whilst I had not contemplated why my relationship with God was so important before Laudato Si was published, reading it helped me understand where I received my strength and determination to fulfill my vocation in serving God by working to protect His Creation.

Dominium is not domination

Laudato Si delves into the first book of the Bible, Genesis, to draw out the allegorical meanings of God’s original intention. God created the universe, the earth, all living beings and us out of a pure act of love that is a creative and life giving force that was good (Genesis 1:31). Creation is a gift from God – a treasure that He delights in, and he shares with us a gift to delight. 

Each time I need to clear my head and gain perspective, I take a walk through nature, marvelling at the sheer creative genius that converts sunlight captured from the chlorophyll in a green leaf; or how the changing atmospheric pressures caused by the interplay between ocean currents and the oscillation of the earth round the sun can be witnessed by those funky looking clouds drifting across the sky. When I really need to dig deep, I picture in my mind’s eye Lake Moraine, nestled in the Canadian Rockies. It never fails to take my breath away, and I think of it as the most magnificent of God’s cathedrals.  

Each time I delve more into the beauty and science of Creation, I give praise to the Creator. That is what Laudato Si means in Italian: “Praise be to you”, and is a reference to St Francis of Assisi’s “Canticle of Creatures” that praises God by meditating on the goodness of sun, wind, Earth, water, and other natural forces. I recognise the inherent goodness in them, purely by being God’s creation. I can feel the harmony between the Creator, Creation and myself. Praise is an exuberant and joyful prayer. 

And each time I give praise to God by contemplating the beauty of his creation, an inherent need to protect and cherish creation is born. I know where this need to protect comes from – it comes from God, who gave Adam dominion over all living creatures. In Laudato Si, the Pope is clear that “dominium” does not provide human beings with carte blanche to exploit the environment for our insatiable needs. Instead “dominium” should be interpreted more as being environmental stewards of God’s creation, a moral responsibility to Care for Our Common Home, and all the creatures within it in a way that is fair and sustainable. 

The interior ecology of sin

The allegorical ‘story of the fall and original sin’ in Genesis explains why human beings have reneged on our responsibility to be good environmental stewards for our Common Home. Like Adam, we desire to be more powerful than God, and therefore we turn away from him and sin. 

Sin in this sense, should be understood as our desire to fulfill all our selfish needs of greed that leads to unsustainable – rather than sustainable – use of God’s creation. Selfishness and greed – taken to this extreme – is pathological in how hell bent we are in focusing on the fulfilment of our individual desires rather than fulfilling our collective responsibility to care for creation. Sin thus ushers a disruption to the harmonious relationship that God intended between him, his creation and us. We are no longer in “right praise”.

Whilst I may not consider myself to be necessarily greedy, I do own up to wanting a more comfortable, convenient and “Instagram worthy” life. Unfortunately, all these things mean I subconsciously – or even consciously – make choices that go towards a more “throw away” culture, or a lifestyle that definitely is more exploitative than what should be my fair share on this earth.

Rather than beat myself up about when I sin, I find acknowledging the sin within me is actually healing. 

Sin points me to where I am overcompensating for what I am lacking. If I am making convenient – and hence disposable – choices, it is often due to a lack of time to prepare my own meals, go to shops where they sell less packaged goods, or going by a mode of travel that is speedy. If I want an Instagram worthy life, it is often because I am seeking extrinsic validation due to a lack of intrinsic value in knowing I am a beloved daughter of God. If I am angry at someone for not seeing my point of view and agreeing with my argument, it shows me my lack of patience and love for my fellow human being – who shares that same human dignity as also a beloved child of God. 

Whilst sin turns me away from God, being willing to face my sins helps me to turn back to God.

Prayer as planetary surrender

By knowing where I feel I am lacking, I go to God in prayer by walking in creation. Praying this way helps me to slow down, and ask him for help in healing wounds that are the source for my interior lack. Inevitably, there is something about walking in nature that allows me to sync my breath with the earth’s respiratory system. It calms me down.

Prayer allows me to surrender. Prayer never fails in helping me gain perspective when I face setbacks. Prayer leads me to a space of humility: to accept that fighting my own ways of being unsustainable, or determinedly making the case of how our economy and society can be more sustainable  – does not solely rest on my shoulders. Prayer that meditates on the relationship between God and me reminds me that I am not God. 

Instead, prayer is about giving Him space to work through me. Every single saint understands that it is not by one’s own effort that miracles happen. It is surrendering our ego and acknowledging our weaknesses, that provides the humility to let God take over in giving wisdom, grace and the courage for us to take the next step. Prayer is the first step towards what the Pope calls for: an ecological conversion so that our values and actions align with caring – rather than exploiting – our Common Home.

We know change is possible through the great stories in the Bible. These stories point us to a history of salvation to redeem the original sin when Adam turned away from God. Noah answered God’s call to build the Ark. Moses learnt to follow God’s commands to rescue God’s people out of slavery in Egypt. Christ triumphed over sin and death through the Cross, ushering a chance for all of us to have eternal life through the Resurrection. 

Each time I delve deep in each of these stories –  I realise its calling to surrender to God. For the cause that seemed hopeless was saved because each learnt to trust in God to work through them. And God never fails to redeem. 

The Foolishness of Faith

Some say I’m foolish to hope we can avert complete ecological collapse. But I have seen seeds of hope.

In 2010, global climate talks fell apart in Copenhagen. By 2015, 196 countries united in Paris by submitting plans on how each of them would address climate change. Whilst we can argue whether these plans are credible, it should still be recognised that 5 years earlier – it would have been inconceivable for developing countries to submit plans. 

In 2008, the UK became the first country to legislate a long term target to reduce emissions under the Climate Change Act, which included creating interim targets and an independent body to hold the Government to account for putting in policies that would help meet these targets. 

Establishing this target in 2008 meant creating policies that would lead to the phase out of coal power generation – which was a laughable thought. Four years later, it was the Conservative Government who was willing to put a stronger carbon price that led to coal power accounting for 39% of electricity generation in 2012 to 9 percent in 2016. This significantly contributed to the reduction of the UK’s power sector emissions, which almost halved in those 4 years. By 2024, the UK closed its last coal plant — replacing its share with wind, solar, nuclear, and gas. 

This and other achievements meant that by 2022, the UK became the first major economy to halve its emissions and grow the economy by 79%.  Whilst you could argue the UK is now a tiny proportion of global emissions, I have seen how UK’s willingness to be the first country to legislate on climate change, and put policies in place such as a stronger carbon price or for offshore wind – have been emulated in other parts of the world. It is an amazing achievement, considering the UK is the country in which the Industrial Revolution began. 

None of this happened by accident. It took the courage of  leading scientists, economists, Government, civil society and segments of the private sector to consciously make tough decisions and follow through.

The UK – and the world – still have a long way to go. People are already suffering. More will suffer. But despair is not a solution.

Hope in a Time of Collapse

I’ve found a global community of people willing to fight for a better future — in policy, in science, in faith. That collective courage, I believe, comes from somewhere. It comes from something deep within ourselves, that connects us to all of humanity, and to all of creation.

I believe this deep love comes from God. So I trust Him in guiding us to Care for Creation: Our Common Home. 

If anxiety about the future – whether it is specific to yours or the wider planet – has left you feeling hopeless, try walking in the silence amongst the trees, syncing your breath with the slow tempo of a rotating earth. If you want to act, begin by praying for a clear intention that is imbued with hope and peace. If you’re unsure where to start, read Laudato Si not as a policy document – but as a love letter from a Church pointing to the beauty of God’s creation. If you want to be part of a movement, check out the Laudato Si movement, launched by the Pope in 2020 to unite all people around the world to Care for Creation.

1. Encyclicals hold a prominent place in the teaching authority of the Catholic Church, serving as important documents through which the Pope communicates with bishops, clergy and the people of the Catholic faith to address specific issues concerning faith, morals and social teachings. The teaching within encyclicals often pertain to established Catholic doctrine and are intended to clarify or address contemporary issues facing the Church and society (Magisterium AI, 2025.03.31). ↩︎

God saw everything he had made, and indeed, it was very good. (Genesis 1:31)