The Evolution of Catholic Ecological Hermeneutics

The Bible and Ecology

The Bible is a fundamental source for Catholic theological reflection and praxis. There are passages that highlight the beauty of creation and emphasize human responsibility towards nature. These texts have not only inspired and informed many theological essays, scholarly articles, educational initiatives, and homilies but have also contributed to the development of Catholic Social Teaching on environmental conservation and care. In the past forty years, the Catholic Church has explored and analyzed complex socio-environmental issues, incorporating an increasing number of biblical references into its analysis and fostering a deeper understanding of them. A comprehensive embodiment of Catholic ecological hermeneutics can be found in Pope Francis’s encyclical, Laudato Si’: On Care for Our Common Home, ¹ which represents a mature synthesis of these teachings.

However, when examining this influential document in the context of Catholic Social Teaching on ecology, ² there are certain “problematic knots” and “doctrinal tensions” that require attention. ³ One of the prominent areas where such tensions remain is within ecological hermeneutics. For example, some of the most frequently cited and debated biblical passages in contemporary ecotheological research serve as genuine “exegetical battlefields.” ⁴ This is particularly true when it comes to the biblical commands to dominate (Gn 1:26-28), cultivate (Gn 2:15), and let the earth rest (Lv 25). Scholars have resorted to various interpretations of these passages, often defending positions that are in conflict. ⁵

It is not coincidental, therefore, that upon the establishment of ecotheology as an academic subfield in the 1980s, H. Paul Santmire cautioned against the “ambiguous ecological promise” of Christian theology. ⁶ James A. Nash argued a decade later that the Bible prioritizes agriculture and pastoralism over the appreciation of the wilderness and even advocated for an “ecological reform” within Christianity. ⁷ David Horrell, Norman Habel, James Nash, and Margaret Daly-Denton later insisted that the Bible as a whole represents an “ambivalent and ambiguous legacy,” an “inconvenient text” wherein numerous “grey texts” exist, devaluing nature at the hands of either God or humans. ⁸ Furthermore, Cyril Rodd, in his analysis of the Hebrew Bible’s ethics, bluntly argued: “It needs to be asserted as forcefully as possible that the question of safeguarding the environment did not enter into their thinking.” ⁹ These stances challenge the feasibility of a comprehensive “green reading” of the Bible. Nevertheless, as Noah Efron contends in his analysis of ancient Judaism and its perception of nature, the Bible holds competing views in tension with one another. ¹⁰ This dialectical intention of the sacred text invites us to explore potential new interpretations and readings.

While acknowledging both the complexity of the many open questions regarding the interpretation of Scripture in its entirety and its potential to shed light on and address current socio-environmental challenges, ¹¹ this article focuses on examining the development of ecological hermeneutics within the principal Catholic ecclesial documents on ecology. The intention is to gain a deeper understanding of how ecological hermeneutics has contributed to (or hindered) Catholic sustainability discourse. ¹²

Two objectives drive this research. First, it aims to explore how the evolving interpretation of Scripture has influenced the sustainability discourse within the Catholic Church. This is important because ecological hermeneutics has an impact on the way believers frame, perceive, and act upon socio-environmental issues. ¹³ Second, although significant (mostly Protestant-led) initiatives exist—such as The Earth Bible Project, The Exeter Project, and The SBL Seminar on Ecological Hermeneutics ¹⁴ — the lack of Catholic research on ecological hermeneutics needs to be addressed and rectified.

With these two objectives in mind, the analysis will focus on examining the main ecclesial statements on ecology that were published before the release of Laudato Si’. Additionally, I will consider other non-magisterial ecclesial documents that have played a significant role in shaping the development of Catholic Social Teaching. These documents have gradually influenced the church’s discourse and practices regarding ecology. However, before entering into the analysis, it is important to address the legitimacy and approach associated with ecological hermeneutics.

An Ecological Reading of the Bible?

South African theologian Ernst Conradie affirmed that Christian doctrine as a whole—and not only the theology of creation—needs to be reformulated. In his vision, there are four crucial areas that require revision: divine transcendence, dualistic anthropology, the personalistic reduction of the cosmic horizon of redemption, and escapist eschatology. More recently, Chilean theologian Román Guridi has also emphasized the need to reexamine, through the lens of ecological hermeneutics, “core theological beliefs,” which he enumerates as the role and position of humanity within creation, the relationship between the Creator and all creatures, the significance and worth of the nonhuman, the salvation and future of all created entities, and the guiding principles that shape our social life and our interaction with nature, as well as the practice of biblical exegesis itself. ¹⁵

In the fast-growing academic subfield of ecological hermeneutics, which according to Hilary Marlow was until recently “an emerging area of research,” ¹⁶ most proposals aim to avoid simplistic, anachronistic, or decontextualized interpretations of the Bible. Instead, they encourage a meticulous examination of the Bible’s potential to shed light on the urgent dilemmas presented by contemporary socio-environmental challenges. Through such an approach, a deeper understanding of the Bible’s relevance to these issues can be attained.

Drawing inspiration from a 1992 seminal article by Francis Watson, biblical scholars have identified two types of ecological hermeneutics prevalent in contemporary ecotheological debates. ¹⁷ The first, known as constructive ecological hermeneutics, aims to reexamine and reclaim biblical texts and their meanings to shed light on socio-environmental issues in a wise and discerning manner. This approach seeks to rescue biblical texts from the risks of anachronistic, distorted, or biased interpretations, and to engage with them in a way that is relevant to current environmental concerns. The second type, influenced by the critiques of Lynn White Jr. and Carl Amery and a “hermeneutics of suspicion,” acknowledges and engages with objections raised against the biblical tradition. ¹⁸ This approach involves questioning, deconstructing, and resisting certain aspects of the biblical text—similar to the critiques put forth by contextual exegeses such as ecofeminist, ¹⁹ “ecolonial,” ²⁰ and ecoliberation perspectives. ²¹ Such an approach develops alternative visions that challenge the more “negative” texts, drawing, for example, from the ecojustice principles articulated by initiatives like the Earth Bible Project. ²² These hermeneutical approaches seek to engage in dialogue with the sacred text as a whole.

Expanding upon the previous two approaches, Heather Eaton and David Horrell have identified three potential strategies within ecological hermeneutics when analyzing biblical narratives, images, and theological perspectives. These strategies include recovery, suspicion, and critical construction. ²³ They encompass the processes of reclamation and rediscovery, critical engagement with problematic aspects, and the constructive development of alternative perspectives based on ecological and justice-oriented principles.

By recognizing and exploring multiple strategies, contemporary scholars and theologians are engaging in nuanced and multifaceted ecological hermeneutics, providing a more comprehensive understanding of the Bible’s ecological relevance. Indeed, a growing number of academics and researchers are advocating for interdisciplinary approaches that embrace diverse methodologies and perspectives within ecological hermeneutics. ²⁴ This inclusive approach not only enhances the analysis but also acts as a corrective measure to the limitations inherent in each individual hermeneutical framework.

In line with this perspective, South African scholar Kivatsi J. Kavusa emphasizes the significance of articulating various strategies of ecological hermeneutics. ²⁵ A fruitful reading should aim to harness the critical power and relevant insights offered by biblical texts in response to our contemporary questions. It is crucial to avoid imposing a predetermined mold on biblical statements and their actual realities. Instead, both worlds should engage in an ongoing and enriching dialogue. Kavusa suggests that our present realities should not dictate the direction of biblical interpretation but rather a mutually beneficial and transformative exchange should occur between the biblical text and our lived experiences. This approach encourages a dynamic and open-minded engagement with the biblical text, enabling it to illuminate and challenge our understanding of current ecological concerns. By maintaining a constant dialogue between the biblical world and our contemporary context, we can derive valuable insights while remaining receptive to the transformative potential of both realms.

Over the past two decades, theologians, ethicists, and biblical scholars have made significant efforts to integrate and combine these various strategies within ecological hermeneutics, and this has led to important advancements in the field. Hilary Marlow, an Old Testament scholar, has proposed a model that interprets the biblical text as a triangular relationship involving God, creation, and humanity. Focusing on the prophetic literature, Marlow articulates an environmental ethic that highlights the interconnectedness of the three vertices of the “ecological triangle.” ²⁶ Another influential biblical scholar, Ellen F. Davis, adopts an “agrarian reading” of the Hebrew Bible, examining the theology and ethics of land use. By recovering core theological principles such as the Jubilee, the covenant, and the prophetic critique of idolatry, Davis sheds light on the potential of these biblical ideas to inform and enrich contemporary socio-environmental debates. ²⁷ Richard Bauckham, another esteemed author in this field, explored ecological hermeneutics in his groundbreaking book, The Bible and Ecology: Rediscovering the Community of Creation. ²⁸ Bauckham undertakes an exercise of recovery, traversing the entire Scripture to clarify, rehabilitate, and illuminate core theological principles highlighted by Guridi. Elizabeth A. Johnson, an American theologian, has also indirectly engaged with ecological hermeneutics to establish a dialogue between the theology of creation, the Genesis accounts, their dogmatic formulation, and the evolutionary vision established by Darwin. Johnson draws inspiration from the story of Job—he tells his listeners to “ask the beasts to teach you” (Jb 12:7)—and embraces a “theology that supports an ecological ethic of love for Earth’s community of life.” ²⁹

In addition to these individual contributions, the recent collective work coordinated by Mark Harris and Hilary Marlow, The Oxford Handbook of the Bible and Ecology, ³⁰ brings together diverse scholars to explore both the methodological aspects and the potential of various books of the Bible in relation to ecological concerns. This recent publication contributes to the growing specialized bibliography in the field of ecological hermeneutics. Alongside academic research, there has been a significant contribution to contemporary ecological exegesis through doctrinal statements and pastoral letters from Buddhist, Christian, Hindu, Jewish, Muslim, and other religious leaders. These documents, similar to Laudato Si’, have played an indirect role in enriching ecological hermeneutics and fostering an interreligious environmental ethos. ³¹

Margaret Daly-Denton has recently argued that Pope Francis’s encyclical aligns with the new current of ecological hermeneutics. His use of Scripture not only seeks guidance from the Bible on how to live on Earth but also aims to read the entire sacred text ecologically by critically reconstructing its meaning in the current socio-environmental crisis. Daly-Denton, like Daniel P. Castillo, draws a parallel between the ecological hermeneutics of Laudato Si’ and the approach of liberation theology in the twentieth century, which reinterpreted the book of Exodus in response to the socioeconomic injustices in Latin America. ³² Although she does not use the specific terminology of Francis Watson or David Horrell, her analysis highlights the dual task of recovery and resistance within the encyclical’s ecological hermeneutics.

Having reviewed the history of biblical ecological hermeneutics, I will now shift the focus to Christian social thought as expressed in Catholic Social Teaching and other ecclesial documents. The aim is to examine the development of Catholic ecological hermeneutics leading up to the promulgation of Laudato Si’. The research questions guiding this exploration are: How did the use of Scripture evolve in ecclesial documents on ecology? What strategies did Catholic ecological hermeneutics adopt? How were theological sources articulated in dialogue with ecological hermeneutics? This examination will provide insights into the evolution and integration of ecological hermeneutics within Catholic theology and ethics.

Genesis and Evolution of Catholic Ecological Hermeneutics: 1979–2012

An analysis of the use of the Bible in the first ecclesial documents on ecology reveals that Catholic ecological hermeneutics, with few exceptions—the German bishops’ letter Zukunft der Schöpfung - Zukunft der Menschheit and their American peers’ Renewing the Earth: An Invitation to Reflection and Action on Environment in Light of Catholic Social Teaching—primarily focused on engaging in an apologetic debate regarding the interpretation of the creation narratives (Gn 1–3). ³³ The main areas of contention revolved around the concepts of dominion and the imago Dei. Additionally, passages from the Psalms, the Gospels of Matthew, John 1, Romans 8, 1 Corinthians 2, Ephesians 1, Colossians 1, and Revelation 21 were utilized to emphasize the beauty of creation, the cosmic significance of the Incarnation, the hope for eschatological renewal, and Jesus’s virtuous and wise relationship with nature. (See Appendix Table 1.)

During the initial phase of the Catholic engagement with socio-environmental issues, it is noteworthy that Pope John Paul II’s message on the twenty-third World Day of Peace in 1990—the first papal message solely dedicated to ecology—draws from the same sources mentioned earlier and surprisingly does not include references to the Gospels. This emphasis is a common trend in Christian ecotheological reflection, as noted by Mark Harris. ³⁴ However, the cautious approach, apologetic tone, and instrumental use of Scripture that characterized the magisterium’s ecological hermeneutics prior to 1990 underwent transformation with the contribution of the American episcopate. Building upon the initial German contribution, the American bishops embarked on a preliminary exploration of ecological hermeneutics, marking a significant development in this area.

In Renewing the Earth, a broader range of biblical sources is utilized. Rather than getting entangled in the interpretation of Genesis, the document emphasizes the goodness of creation, the call to praise, the interconnectedness between human sin and environmental degradation, and the vision of harmony between humanity and nature as exemplified in passages such as Leviticus 25. The mission of Jesus is also interpreted through these lenses, drawing attention to his proclamation of the Jubilee (Lk 4), which calls for the liberation and restoration of relationships, and his call to love and care for creation (Lk 15). The document also highlights the understanding of the new covenant as bringing an end to the estrangement between humanity and creation. Furthermore, the fruits of the Spirit mentioned in Galatians 5 are seen as guiding dispositions for living with care and respect for the entirety of creation. The absence of an apologetic tone and the diversified use of New Testament sources indicate a deliberate strategy of recovering and employing biblical texts and themes that shed light on and complement the subsequent arguments presented in the pastoral letter, which are based on the principles of the Catholic Church’s social teaching.

Despite the poor scriptural foundation of the Brazilian episcopate’s pastoral letter A Igreja e a questao écólogica, ³⁵ the document is relevant for its explicit critique of biblical literalism in sections 44 to 47. These passages directly challenge and resist distorted interpretations of Scripture, while also denouncing the abuse of a literal exegesis that disregards the necessary dialogue with other theological sources. Although the document lacks biblical references, it compensates for this by highlighting the importance of a comprehensive theological approach that goes beyond a simplistic literal reading of the Bible. In other words, it acknowledges the need to consider other sources alongside Scripture to gain a more holistic, theological understanding of ecological issues. By questioning and resisting inadequate interpretations, the document aims to emphasize the importance of a nuanced and informed theological engagement with the ecological crisis.

In the decade following the previous period, marked by the absence of significant contributions to ecological hermeneutics in most ecclesial documents, two pastoral letters stand out: Handeln für die Zukunft der Schöpfung by the German episcopate and The Columbia River Watershed: Caring for Creation and the Common Good by a regional group of North American bishops. ³⁶ These letters demonstrate a notable development in the inclusion of sapiential (Jb) and prophetic (Ez and Hos) sources in ecological hermeneutics. The North American pastoral letter, in particular, explores the theme of water extensively, drawing from numerous references in the Bible. This approach allows for original and creative reflections on the connection between human sin, its cosmic consequences, and its socio-environmental impact. Additionally, the letter references the book of Job, specifically the section on God’s “universal providence” towards all creatures (Jb 38–41), which is arguably the longest passage in Scripture dedicated to the natural world. ³⁷ These letters highlight Scripture as a secondary component that enriches theological reflection and expands the analysis presented by the natural and social sciences.

In the case of the Compendium of the Social Doctrine of the Church (CSDC), there is a notable reversal in the use of Scripture compared to previous ecclesial documents. ³⁸ The CSDC begins with a series of biblical commentaries that serve as an inspiration for the subsequent ethical reflection (CSDC 451–55). This shift in approach highlights the significance of theological anthropology and Christology, particularly in their soteriological dimension. The focus of the ecological hermeneutic in the CSDC is primarily on the theme of salvation as new creation, drawing from passages such as Isaiah 32:15-18 and 65:17, 2 Corinthians 5:17, 2 Peter 3:10, Colossians 1:15-20, and Revelation 21:1. These texts emphasize the concepts of radical purification, pacification, and cosmic renewal that arise from the Easter event (Mt 27:45, 28:2; 1 Cor 15:20-28; Rv 21:1). It is worth noting that the CSDC incorporates biblical passages related to theological anthropology and Christology to provide a theological foundation for its ethical reflections. However, it is surprising that in the subsequent extensive development structured around the principles of Catholic Social Teaching (CSDC 456–87), no further biblical texts are cited, except in the context of addressing the question of water in relation to the universal destination of goods (CSDC 484). In this specific instance, references are made to Psalms 51:4, John 3:5 and 13:8, and Galatians 3:27.

In the Latin American context, the contribution of the episcopate to ecological hermeneutics continues with two pastoral letters that bring significant insights. Bishop Luis Infanti de la Mora from Chile addresses the issue of water in his pastoral letter titled Danos hoy el agua de cada día (2008), ³⁹ providing a profound reflection on this ecological issue, which has received considerable attention from the magisterium due to its importance as a universal common good and a fundamental human right. In this pastoral letter, Infanti de la Mora offers a creative rereading of biblical narratives, including the book of Judith. The figure of Judith is intelligently portrayed as someone who resists the imperial tendencies that seek to control and take possession of Israel’s water sources. By drawing a historical parallel with the privatization dynamics of water resources, the interpretation of Judith’s character sheds light on the situation in the South American country, emphasizing the need for responsible stewardship of water and resistance against practices that harm its availability and accessibility.

The letter El universo, don de Dios para la vida (2012) from the Bolivian episcopate represents another significant milestone in the field of ecological hermeneutics leading up to the publication of Laudato Si’. ⁴⁰ This extensive document stands out for its comprehensive engagement with ecological hermeneutics, offering a rich and diverse range of biblical sources. What sets it apart is not only the breadth of biblical references but also its ability to establish a contextualized and creative dialogue with the socio-environmental issues specific to Bolivia. In contrast to previous documents, the use of Scripture in this letter is not limited to introductory or concluding sections. Instead, biblical references are interwoven throughout the entire text, providing a framework for dialogue with both preceding ecclesial documents and the insights offered by the natural and social sciences. By incorporating Scripture into the letter as a whole, the Bolivian episcopate demonstrates a holistic approach that integrates theological, scientific, and socio-environmental perspectives.

Biblical Ecological Hermeneutics and Catholic Social Teaching

Although Catholic ecological hermeneutics has made significant progress over the past four decades, it is still in a developmental phase. Its focus has primarily been on recovery and reinterpretation of biblical texts rather than reconstruction or resistance. Instead of openly questioning the most difficult and controversial texts, Catholic Social Teaching’s hermeneutical strategy has been to reconcile and modulate their interpretation while analyzing contemporary socio-environmental challenges, engaging in constructive dialogue with society and guiding ecclesial praxis. One notable step has been the explicit rejection of a literal reading of the Bible that, in other Christian traditions, has led to a greater disregard for the environment. ⁴¹

For example, early official ecclesial documents on ecology aimed at defending Christian theological anthropology against criticisms from authors such as Lynn White and Carl Amery. Such an approach focused on reinterpreting the account of Genesis 1:26-28 in a way that does not endorse unconsidered exploitation of nature. Yet, ecological hermeneutics soon incorporated an “agrarian reading” of the creation account in Genesis 2, as highlighted by scholars like Ellen F. Davis, ⁴² which built upon traditional Catholic appreciation for the virtues of agricultural labor. ⁴³ Additionally, the stories in Genesis 3–9, which include the story of Adam and Eve, the fratricide of Abel by Cain, and the account of the flood, have been significant reference texts. These narratives, along with prophetic critiques, reveal the social and cosmic consequences of human sin. Other examples of recovery and reinterpretation include the bishops of the Philippines’ interpretation of the ark motif in Genesis 6–7 as a call to preserve biodiversity and their understanding of the rainbow motif in Genesis 9:12 as a call to a “cosmic alliance” that encompasses ecosystems and engages humans in their care. ⁴⁴

Undoubtedly, the book of Genesis has held a prominent place in contemporary ecotheological reflection, particularly during the initial phase that focused on the question of biblical anthropocentrism. However, since the 1990s, there has been an increasing emphasis on other books of the Pentateuch, namely Leviticus, Deuteronomy, and to a lesser extent, Exodus. In the ecological hermeneutic, Leviticus and Deuteronomy have been progressively incorporated through the reinterpretation of concepts such as the Sabbath and the Jubilee (Lv 25; Dt 5:14-15) in a “socio-environmental” context. ⁴⁵ These passages are not only seen as a means to restore economic justice but also as mandates for rest and respect for the natural cycles of the earth. Furthermore, the ecological consequences of injustice and human sin are denounced (Lv 26:16-22). The transient and provisional nature of the people of Israel and human life is also highlighted (Dt 26:5), as well as the need to choose between life and death (Dt 30:19). Surprisingly, in ecclesial documents there are no references to the treatment of nonhuman beings and the “animal ethics” found in the dietary legislation and regulation of Leviticus, a topic that is receiving increasing attention in ecotheological research. ⁴⁶ In summary, while the book of Genesis has played a central role in ecological hermeneutics, there has been a shift towards exploring other books of the Pentateuch, which offer valuable insights into ecological themes related to justice, rest, human responsibility, and the consequences of human actions on the natural world.

The prophetic literature, particularly the book of Isaiah, has been notable for its early and recurrent use in Catholic ecological hermeneutics. In addition, there has been a subsequent exploration of other prophetic books such as Ezekiel, Hosea, Amos, Zechariah, and Joel, although to a lesser extent. In the recovery and reinterpretation of these prophetic texts, several recurring motifs have been highlighted by Catholic ecological hermeneutics. These include: the criticism of accumulation and greed (Is 5:8; Am 2:6-7), the denunciation of the pollution of the earth by the transgression of the covenant (Is 24:4-5; Hos 4:2-3), the reminder of the transient character of life (Is 40:67), the eschatological vision of a cosmic restoration (Is 32:15-20, 55:12) and the life-giving character of water as a gift of God (Is 44:3; Ez 47:1-12). However, compared to the use of other biblical texts, the use of prophetic literature in ecclesial documents on ecology has been limited. Often, these prophetic texts have served to reinforce or complement the exegesis of other passages from the Pentateuch or the New Testament. Indeed, it is important to note that within the ecclesial documents, there is no explicit connection between prophetic literature, as it relates to the concept of “ecological conversion” and as emphasized by Pope Francis in Laudato Si’, and the “ecological triangle” proposed by Marlow.

The Psalter is one of the most frequently used biblical sources in ecclesial documents addressing ecological themes. The oft-quoted texts include Psalms 8, 24, 33, 104, 136, and 145. These references are typically interpreted, both within Christian and Jewish traditions, as affirming the interdependence of all living things and recognizing their intrinsic value. ⁴⁷ The Psalms address God in the language of praise and highlight the sacramental presence of the Creator calling for respect for the laws of nature and a corresponding ethical commitment to care for creation.

The ecology of praise present in the Psalter, as well as in wisdom literature more broadly, has enabled Catholic ecotheology to recontextualize the role of human beings and deepen the discourse on theocentrism as an alternative to anthropocentrism. For example, in a 1981 pastoral letter, the Quebec episcopate cited Wisdom 11:24-26 to stress the biblical vision of providential care for creation and criticize a distorted understanding of Genesis 1:26-28. Psalm 8, which can also be susceptible to an overly anthropocentric interpretation, is often qualified and complemented by other references within the Psalter in Catholic ecclesial documents. As noted by William P. Brown: “The overarching movement of humanity’s ecological role in the Psalms is now complete: the exercise of dominion (Ps 8) is tempered by the wisdom of inhabitance (Ps 104) and redirected as a summons to praise (Ps 148).” ⁴⁸ By emphasizing the ecological dimensions of the Psalms (and the broader, deuterocanonical wisdom literature), Catholic ecological hermeneutics seeks to provide a more balanced perspective on humanity’s relationship with the natural world, recognizing the need for reverence, stewardship, and harmonious coexistence with the rest of creation.

In the analysis of New Testament references, the frequent usage of Romans 8:19-23 stands out as a significant biblical passage that has become commonplace in ecological hermeneutics. However, this passage has often been oversimplified and hastily interpreted in an ethical context, thereby neglecting its complex cosmological and eschatological foundations. As Horrell has persuasively argued, “it is vital to go beyond an appeal to a few favorite texts and attempt a broader rereading of Pauline theology and ethics as a whole.” ⁴⁹ Another frequently cited source in the Pauline corpus is Colossians 1:15-23. ⁵⁰ This text’s Christology, often quoted in conjunction with Ephesians 1 and John 1, emphasizes the cosmic dimension of the Incarnation while affirming the intrinsic value of creation. ⁵¹

Within the Gospel of John, Catholic ecological hermeneutics has also highlighted the incarnational principle found in the prologue as one of its main interpretive keys. Additionally, certain Christological and theological images have been reinterpreted from an ecological perspective, such as the bread of life that nourishes (Jn 6), the water that quenches thirst (Jn 4), or the vinedresser (Jn 15) and the good shepherd (Jn 10) who care for creation. In the Synoptic Gospels, the kingdom of God, particularly symbolized by the metaphor of the seed, is a recurring theme. The commandment of love, interpreted in a Franciscan manner that extends beyond humans to encompass all of creation, is also emphasized. ⁵² Well-known parables, such as Matthew 6:25-34, are presented as expressions of God’s providential care, while Jesus’s criticism of accumulation and ostentation aligns with the denunciation of environmental degradation and consumerism. The book of Acts is used punctually in ecological hermeneutics, referring to the presence of the Spirit in creation (Acts 17:28) or emphasizing the importance of sharing and considering creation as a common good (Acts 2:44). By incorporating these New Testament references, Catholic ecological hermeneutics seeks to highlight the theological foundations and ethical implications of the teachings of Jesus and the early Christian community regarding the care and stewardship of the natural world.

Finally, it is important to address the use of the book of Revelation, which is rarely cited in Catholic ecological hermeneutics. There is evidence that a literal reading of Revelation can lead, especially among conservative evangelicals, to a “conservative eschatology” and forms of religious escapism that inhibit the responsibility to care for creation. ⁵³ However, in Catholic ecological hermeneutics, Revelation 21 is interpreted not as a narrative of destruction or annihilation, but as a vision of renewal and restoration for creation. This interpretation is often combined with passages such as 2 Corinthians 5:17-19 and Ezekiel 47:6-12, emphasizing a new way of approaching human attitudes and relationships within the context of renewed creation. Other references in the book of Revelation are seen as reasons for praising all of creation (Rv 4:11) and as invitations to engage in responsible and hopeful actions for the future that embody the call to “good deeds” (Rv 19:8).

Discussion

Several questions arise from this analysis: Why do certain biblical references appear repeatedly? And why is a significant portion of Scripture so sparsely represented in the ecotheological reflections of the Catholic Church? Furthermore, how has the ecological hermeneutic been integrated with other theological sources? Lastly, what conclusions can we draw from all of this in relation to Laudato Si’?

Regarding the first two questions, it is possible that certain books of the Bible were initially overlooked due to their lack of explicit passages on environmental care or nature conservation. For instance, the minor prophets and the book of Job, which were incorporated at a later stage, address the magnificence and beauty of creation as well as the cosmic consequences of human sin. They inspire a more comprehensive reflection on the intrinsic value of nature and the profound interconnectedness between socio-environmental issues and human sin. ⁵⁴ These sources contribute to introducing a theocentric perspective into environmental discourse, thereby enriching the preceding reflection on anthropocentrism. The absence of references to some books, such as the Song of Songs, is particularly striking, considering it has been regarded as “the most deeply ecological text of the entire biblical canon.” ⁵⁵

A second factor that may have contributed to the omission of certain books of the Bible and the selective use (and overuse) of others in contemporary Catholic ecotheological reflections could be the tendency to rely on the most widely recognized and commonly cited sources. This tendency, often driven by reactions to past criticisms, limits the capacity to explore new texts. For instance, entire corpora such as the historical books, most of the Pauline letters, or some minor prophets and books of the Pentateuch are rarely utilized. This “selection bias” and “exegetical inertia” could explain the inclination to build upon previous magisterial statements, repeating what has already been commented on, rather than delving into lesser-cited sources.

Furthermore, the limited and sporadic use of biblical references in ecotheological reflections can also be attributed to the aim of effective communication in secular contexts. By prioritizing concepts and categories derived from Catholic Social Teaching—such as justice, solidarity, common good, subsidiarity, and responsibility—over direct biblical texts, it becomes possible to avoid controversies associated with more contentious biblical passages. This approach facilitates dialogue with individuals and organizations outside specific denominational frameworks, promoting a broader engagement with diverse audiences. In a related vein, Harris has highlighted the dangers of naïve concordism, which involves selectively extracting and taking certain biblical texts out of context. ⁵⁶ Anachronistic interpretations also pose a risk. These tendencies can hinder a more comprehensive utilization of biblical texts in contemporary ecotheological reflection. Such limitations may inadvertently favor reflections and proposals that are primarily centered on economic, ethical, and political considerations.

The increasing use of biblical sources in Catholic Social Teaching on ecology can be attributed to various factors, which are not always easy to identify. First, the influence of numerous ecumenical and interreligious initiatives in recent decades has played a significant role in promoting ecological hermeneutics, as they have contributed their own exegetical efforts and, in turn, influenced Catholic ecotheology and doctrine. ⁵⁷ Second, Catholic engagement with policymakers and scientists has also exerted an undeniable influence. The Pontifical Academy of Sciences, as well as the many UN meetings where the Vatican participates, have contributed to the growth of Catholic ecotheology. ⁵⁸ In this regard, the interdisciplinary nature of sustainability as a field of study has facilitated a fruitful exchange of ideas and the exploration of ecological hermeneutics that we find in Laudato Si’ (see Appendix Table 2). ⁵⁹

This leads us to the final question of how the sources of theology, particularly the Bible, are articulated within this framework. This is a longstanding and contentious issue that was raised in the sixteenth century by prominent theologians such as Philip Melanchthon (Loci Communes Rerum Theologicarum, 1521) and Melchior Cano (De Locis Theologicis, 1563). ⁶⁰ The question arises again in ecclesial documents on ecology begging for a “science-engaged theology.” ⁶¹ Both ecological hermeneutics and ecotheology require, as Horrell puts it, “a combination of serious and historically informed exegesis, engagement with theological tradition, and also engagement with contemporary science.” ⁶²

According to Daniel P. Castillo, Laudato Si’ represents the second wave of ecotheology of liberation. ⁶³ The first wave, which we have analyzed from the perspective on ecological hermeneutics, focused on the goodness of creation and the integration of biblical and theological themes into the scientific narrative. In contrast to the first wave’s inclination towards an “ecological cosmology” that sought to dissociate itself from anthropocentrism, Castillo interprets Francis’s integral ecology from the perspective of political ecology. This perspective embraces a “qualified anthropocentrism” in which humanity is presented as homo hortulanus, an image deeply rooted in biblical traditions. In the current phase, following Laudato Si’, Catholic Social Teaching is not seeking to question, deconstruct, or resist the most controversial texts but rather to rescue and reinterpret those traditions within Scripture that foster more fruitful dialogue with ecological ethics and environmental science.

If ecotheology represents a form of “public theology” ⁶⁴ that draws extensively from the Bible as one of its primary sources, then ecological hermeneutics and Christian ethics are called upon to work in tandem. By integrating insights from ecological sciences, ethical frameworks, biblical narratives, and diverse theological traditions, Catholic Social Teaching may provide meaningful responses to the current socio-environmental crisis and hopefully foster responsible stewardship of the Earth, alongside other Christian denominations and faith traditions. ⁶⁵ This holistic approach, namely integral ecology, recognizes the interconnectedness of ecological issues with religious, ethical, and scientific dimensions.

Conclusion

The evolution of Catholic ecological hermeneutics, culminating in Pope Francis’s encyclical Laudato Si’, reflects a progressive and nuanced engagement with Scripture in addressing contemporary ecological challenges. Over the past five decades, the Catholic Church has increasingly incorporated ecological themes into its theological and ethical framework, emphasizing the interconnectedness of creation and human responsibility.

Catholic ecological hermeneutics has transitioned from a primarily apologetic and defensive stance to a more integrative and proactive approach. Initially, ecclesial documents on ecology focused on reinterpreting contentious biblical passages, such as Genesis 1:26-28, to counter criticisms of anthropocentrism and environmental exploitation. Over time, the scope of biblical references expanded to include a broader array of texts from both the Hebrew Bible and the New Testament, allowing for a richer theological reflection on ecological issues. This shift signifies a maturation in the Church’s ecological discourse, moving from defensive postures to constructive engagement with Scripture.

The interdisciplinary nature of ecological hermeneutics has been a significant factor in its development. Engagement with ecological sciences, ethical theories, and interdisciplinary dialogues has enriched the Church’s understanding of the environment and sustainability. This integration is evident in the diverse biblical sources employed in ecclesial documents, which increasingly draw from prophetic literature, wisdom texts, and Pauline theology to construct a comprehensive ecological ethic. The incorporation of these texts underscores the Church’s commitment to a theocentric perspective that values creation’s intrinsic worth and interconnectedness.

Laudato Si’ represents a pivotal moment in Catholic ecological hermeneutics, encapsulating the Church’s efforts to articulate an integral ecology. Pope Francis’s encyclical synthesizes biblical, theological, and scientific insights, offering a holistic vision of the human relationship with the natural world. The document’s use of Scripture not only provides ethical guidance but also calls for a deeper ecological conversion rooted in respect for creation and solidarity with the poor. This approach aligns with liberation theology’s hermeneutics, which reinterpreted biblical texts to address socio-economic injustices, thereby emphasizing the transformative potential of Scripture in responding to ecological crises.

Despite these advancements, Catholic ecological hermeneutics faces ongoing challenges. The selective use of certain biblical texts and the underrepresentation of others suggest areas for further exploration and refinement. For instance, the limited engagement with the Song of Songs, considered by some scholars as deeply ecological, highlights the need for a broader exegetical approach. Additionally, the sporadic use of prophetic literature and the complexities of Pauline eschatology call for more nuanced and comprehensive interpretations that integrate these dimensions into ecological discourse. An in-depth analysis of the biblical sources of Laudato Si’, however, is still lacking.

The task of ecological hermeneutics also involves reconciling doctrinal tensions and addressing the “grey texts” that present ethical and theological dilemmas. Engaging with these challenging passages requires a hermeneutics of suspicion and recovery, as well as a critical construction of alternative perspectives. By engaging these lenses, Catholic ecological hermeneutics can offer a more robust and inclusive framework that speaks to contemporary ecological concerns while remaining faithful to the richness of its own tradition.

In conclusion, this article has shown the church’s capacity to adapt and respond to the pressing environmental issues of our time. Through a dynamic and interdisciplinary engagement with Scripture, Catholic Social Teaching is contributing to the discourse on sustainability, environmental ethics, and ecotheology. As the Christian churches continue to refine their ecological theologies, they must embrace the complexity and diversity of biblical texts, fostering an interdisciplinary dialogue that integrates theological, ethical, and scientific perspectives. This ongoing effort will ensure that Christian social thought remains a relevant voice in the global conversation on environmental stewardship and sustainability.

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