Pope Francis: A Voice for Our Common Home
By Federico Citterich
“Brothers and sisters, good evening.” With these simple but moving words, Pope Francis began his pontificate on 13 March 2013.
A humble greeting, spoken straight to the hearts of the people, which immediately set the tone for his papacy: close to ordinary lives, attentive to the poor, and far from distant formalities.
And even now, days after his passing, Pope Francis is globally remembered for his profound humility – a humility reflected not only in his simple lifestyle and solidarity with the poor, but also in his unwavering commitment to caring for nature and the planet.
In fact, despite the fact that when Francis was elected Pope the Church was undergoing a period of significant transformation, the theme of the planet's well-being within the context of sustainability was not new to the Vatican.
Vatican City and the first rise of environmental awareness
The relationship between religion and science fluctuated over time, and it was not until Pope John Paul II that it was effectively solidified for the first time.
When John Paul II was elected Pope in 1978, the world was starting to transition from a strictly science-based to a policy-including view of climate change. Global leaders began to talk about environmental issues, and newspapers around the world started devoting coverage to the theme. The issues of climate change and loss of biodiversity were increasingly gaining attention.
The Vatican adjusted to this transition, although its initial stance was relatively reserved and rooted in Catholicism.
Catholic doctrine stated humans were created in the image and likeness of God and regarded as the most superior beings on Earth, clearly distinguished from animals.
In this context, St. Thomas Aquinas’ perspective has been particularly influential. He considered animals as lacking a soul and fundamentally inferior to humans, thereby positioning them as entirely at the service of man.
This clearly poses a challenge when addressing climate change issues such as the loss of ecosystems and biodiversity. There was a risk that climate change might not have been perceived as an immediate priority by the Catholic culture.
A new vision of the relation between humans and animals
Pope John Paul II revolutionised the way the Church approached the relationship between humans and animals.
Already from his very first encyclical, Redemptor Hominis, the Pope introduced this new perspective: "[…] it was the Creator's will that humans interact with nature as 'masters' and intelligent, noble caretakers, rather than as 'exploiters' and 'destroyers' with no regard.”
This view still positioned animals as inferior to humans, but it granted them a more profound right to life.
But Pope John Paul II took a further, more radical step during the General Audience of 10 January 1990, when he declared: " […] animals also have a breath or vital spirit and […] they received it from God. In this regard, humanity, created by God, appears to be united with all living beings."
This perspective significantly contrasted with Thomas Aquinas’ view of soul-less animals. Now, animals were perceived as “united” with humans, on their same level, and even possessing a soul, and hence had their same right to life. With this reconceptualisation, climate change and the loss of biodiversity emerged as more significant issues.
Pope Bendict XVI and climate change
After being elected in 2005, Pope Benedict XVI later re-addressed these issues. His humility as pontiff was evident in his perspective on the relationship between humans and nature. A relationship with deep cultural roots that, according to the Pope, needed to be revitalised.
During his 2010 Message for the World Day of Peace title, If You Want to Cultivate Peace, Protect Creation, Pope Benedict XVI particularly emphasised this need for a renovation in the human-nature relationship. He said, "It is essential for humanity to renew and strengthen that alliance between human beings and the environment.”
First, according to the Pope, this requires increased dialogue between people – a concept that is later re-addressed by Pope Francis. In a 2010 speech, Pope Benedict XVI said: “[…] environmental issues, particularly those related to climate change, are global and must be addressed on a global level […] Religion and culture, as interrelated expressions of the deepest spiritual aspirations of humanity as a whole, naturally serve as incentives for dialogue and cooperation among peoples in the service of peace and authentic development.”
To reinforce the bond between humanity and the natural world, however, it’s also important to consider a moral portion, because – in the Pope’s words – “environmental degradation is profoundly connected to the moral decline of humanity.”
Within this framework emerges the idea of ecological conversion, an idea that will later be further explored by Pope Francis and that, according to Pope Benedict XVI, translates into changing personal habits for safeguarding the planet.
But for this to occur, it’s also crucial to transform the Catholic cultural system and move away from the view of humans as superior beings. In fact, Pope Benedict XVI’s perspective of the human-nature relationship was significantly more inclusive.
In his 2009 encyclical Caritas in Veritate, the Pope emphasised the importance of comprehending nature. Here, however, to comprehend doesn’t simply mean to understand, but acquires its Latin, historic connotation.
The term comprehend – from the Latin cum (together) and pre(he)ndĕre (to take) – historically means to “keep together”. Pope Benedict XVI’s view of nature is all encompassing and does not differentiate between its components.
A name in tribute to ecology
But it's Pope Francis who, more than anyone, would prioritize ecology and sustainability, as hinted by the very name he chose. A name – Francis – in honour of St. Francis of Assisi, the same figure who, 34 years earlier, was declared Patron Saint of Ecologists by Pope John Paul II.
In one of his first speeches as Pope, Francis said: “And so, the name came to my heart: Francis of Assisi. He is the man of poverty, the man of peace, the man who loves and cares for Creation.”
From the very beginning of his pontificate, his concern for the environment was already evident.
The need for an ecological conversion
Pope Francis’ starting point was the adoption of Pope Benedict XVI’s idea of a profound cultural shift. According to the Argentine pontiff, our Common Home (i.e., the planet and its environment) is ill because humanity itself is ill.
In his 2015 encyclical Laudato Sì, the Pope wrote: "Caring for ecosystems requires a perspective that extends beyond the immediate, because when the focus is solely on […] economic gains, genuine concern for their preservation is often lacking.”
Similarly to his German predecessor, Pope Francis advocates for a cultural shift, and it’s at that moment that the notion of an ecological conversion pragmatically takes place.
However, to practically implement this ecological conversion, Pope Francis suggested that humanity should first recognise the damage caused to the natural world. In Laudato Sì, the Pope said: “[…] we must examine our lives and recognise how we offend God's Creation through our actions […].”
The Vatican news outlets' focus on sustainability
And it’s for this reason that Pope Francis sought to raise awareness about climate change and sustainability, including through the Holy See’s daily newspaper L’Osservatore Romano.
During Francis’ pontificate, the newspaper conformed to the Pope’s view of recognising the harm humanity caused to nature. Climate change-driven natural disasters, pollution-related deaths, and harm to ecosystems and biodiversity were just some of the themes that the newspaper covered to improve awareness and trigger the ecological conversion.
This was coupled with pieces that provided ethical reflection and inspired readers to change their lifestyle by presenting practical solutions as well as institutional and political action.
In fact, Pope Francis consistently emphasised the critical role that policy plays in addressing climate change. In a 2016 speech, the Pope stated: “Protecting our Common Home requires increasing political consensus.”
Therefore, it is not surprising that under Pope Francis, the Vatican has progressively engaged with political facets related to the topics of climate change and sustainability, as highlighted by the Deputy Editorial Director of L’Osservatore Romano, Alessandro Gisotti: "Over time, the Holy See's commitment to climate conferences, especially under Pope Francis, has deepened, reaching a peak with his planned participation in COP28 in Dubai, though he ultimately could not attend due to health reasons."
In other words, the Vatican was increasingly becoming more engaged in the fight against climate change. Of course, this included political action, but also – and perhaps more importantly – local action.
In his encyclical Laudato Sì, in fact, the Pope highlighted: “While the existing global system seems unable to take responsibility, local efforts can make a difference. It is at the local level where greater accountability, a strong sense of community, a special capacity for care, and more generous creativity can emerge, along with a profound love for one's own land.”
Pope Francis seems to adopt the principle: “Think globally, act locally”, underscoring the importance of local action in fighting climate change.
In this context, Gisotti said: “A subject of particular significance to the Pope, and thus to the Vatican media, is amplifying the voices of grassroots movements around the globe – many led by young men and women – dedicated to environmental protection.”
Pope Francis and the Church's evolution
But Pope Francis has also led the Church towards a renewed vision – an evolution reflected, for instance, in its approach to homosexuality, to migrants, but also to the relationship between science and faith.
The Pope himself described the interrelation between religion and science as effective, underlining that the two share common values and exhibit complementary aspects. Science can learn from religion, and vice versa.
In Laudato Sì, the Pope said: “Science and religion, which offer different approaches to reality, can engage in a rich and mutually beneficial dialogue.”
An idea – that of the dialogue – already mentioned by Pope Benedict XVI, which now achieves its fullest expression. But also, an idea that echoes the very first words spoken by Francis in his role as Pope: “Brothers and sisters, good evening.”
With that phrase, more presence than speech, Pope Francis offered a gesture of simplicity, a gesture of fraternity.
But most of all, a gesture of dialogue.
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