Cardinal Felipe Arizmendi, Bishop Emeritus of San Cristóbal de Las Casas and head of the Doctrine of the Faith at the Mexican Episcopal Conference (CEM), offers Exaudi readers his weekly article.

FACTS

In Buenos Aires, Argentina, from August 21 to 24, 2010, the Department of Justice and Solidarity of the Latin American Episcopal Council (CELAM) held a Symposium on  “Christian Spirituality of Ecology”, with the goal of a critical reflection and deepening of the spirituality of ecology of the peoples of Latin America and the Caribbean in light of the missionary spirit of Aparecida” Cardinal Jorge Mario Bergoglio, then Archbishop of that city, was present at certain times. I was asked to present on the topic  “Ecology and Indigenous Peoples”, where I emphasized that Jesus Christ is the foundation and center of indigenous ecological spirituality.

In my previous diocese, much work was done on the pastoral care of Mother Earth. Organic fertilizers were promoted, along with the construction of levees on land to prevent water from washing away the good soil into the river. Deforestation was combated, natural herbal medicine was provided, and so on. In May 2011, we dedicated the Diocesan Assembly to the Pastoral Care of the Earth according to the Magisterium of the Church. Following this Assembly, we developed a Diocesan Plan to address this pastoral care. From January 22 to 25, 2014, we held a Diocesan Congress on this issue. So that everything wouldn’t be limited to just ecological and environmental issues, Bishop Enrique Díaz, then Auxiliary Bishop there, presented the topic: “Spirituality of the Earth.” Pablo Richard, from Costa Rica, spoke to us about Mother Earth in the biblical tradition. I shared about the documents that then existed on this subject in the Social Doctrine of the Church.

On May 24, 2015, Pope Francis published his encyclical, Laudato si’, with a profound scientific analysis of the care of our common home,  delving into the biblical and theological reasons that drive this pastoral care. However, ten years after this document, many local churches have not embraced this pastoral concern. It is not evident that they give it importance, much less that it is a priority. In many places, almost all pastoral care is reduced to sacramental celebrations and their preparation; prophetic pastoral care fails to address this loving care of Mother Earth, as if it had nothing to do with evangelization; diocesan and parish social pastoral care lacks people and programs that address this dimension.

LIGHTNING

Pope Leo XIV, in healthy continuity with what Popes Benedict and Francis have expressed, has insisted on this dimension of ecclesial pastoral care. In his message for the 10th World Day of Prayer for the Care of Creation 2025, he tells us:

“In various parts of the world, it is already evident that our earth is deteriorating. Everywhere, injustice, the violation of international law and peoples’ rights, inequalities, and the resulting greed are producing deforestation, pollution, and biodiversity loss. Extreme natural phenomena caused by human-induced climate change are increasing in intensity and frequency, without taking into account the medium- and long-term effects of human and ecological devastation caused by armed conflicts.

It seems that there is still no awareness that destroying nature does not harm everyone equally: trampling on justice and peace means affecting the poorest, the marginalized, and then excluded the most. In this context, the suffering of indigenous communities is emblematic. And that’s not all: nature itself sometimes becomes an instrument of exchange, a commodity traded for economic or political advantage. In these dynamics, creation becomes a battleground for control of vital resources, as evidenced by the agricultural areas and forests rendered dangerous by mines, the “scorched earth” policy, the conflicts that erupt over water sources, and the unequal distribution of raw materials, which penalizes the weakest populations and undermines their very social stability.

These various wounds are a consequence of sin. This is certainly not what God had in mind when he entrusted the Earth to humankind, created in his image. The Bible does not promote despotic human dominion over creation. On the contrary, it is important to read the biblical texts in their context, with an appropriate hermeneutic, and remember that they invite us to “till and care for” the garden of the world. While “till” means to cultivate, plow, or work, “care for” means to protect, guard, preserve, guard, and watch over. This implies a relationship of responsible reciprocity between humankind and nature.

Environmental justice—implicitly foretold by the prophets—can no longer be considered an abstract concept or a distant goal. It represents an urgent need that goes beyond simple environmental protection. In reality, it is a question of social, economic, and anthropological justice. For believers, it is also a theological requirement that, for Christians, bears the face of Jesus Christ, in whom all things were created and redeemed. In a world where the most vulnerable are the first to suffer the devastating effects of climate change, deforestation, and pollution, caring for creation becomes a matter of faith and humanity.

ACTIONS

What to do? As Pope Leo XIV says:  “It is time to move from words to deeds. Living the vocation to be protectors of God’s work is an essential part of a virtuous existence; it is not optional or a secondary aspect of the Christian experience… May the encyclical Laudato si’  continue to inspire us, and may integral ecology be increasingly chosen and shared as a path forward.”