“This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will. The violence present in our hearts, wounded by sin, is also reflected in the symptoms of sickness evident in the soil, in the water, in the air and in all forms of life. This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail.” (Rom 8:22) We have forgotten that we ourselves are dust of the earth (cf. Gen 2:7); our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.” (LS 2)

“Let us not only keep the poor of the future in mind, but also today’s poor, whose life on this earth is brief and who cannot keep on waiting. Hence, “in addition to a fairer sense of intergenerational solidarity there is also an urgent moral need for a renewed sense of intragenerational solidarity.” (LS 162)

A call to acknowledge that the economy is a sub-system of human society, which itself is embedded within the biosphere–our common home. Actions could include sustainable production and consumption, ethical investments, divestment from fossil fuels and any activity harmful to the planet and the people, supporting circular economies, and prioritizing care labor and protecting the dignity of workers.

“Work should be the setting for this rich personal growth, where many aspects of life enter into play: creativity, planning for the future, developing our talents, living out our values, relating to others, giving glory to God. It follows that, in the reality of today’s global society, it is essential that “we continue to prioritize the goal of access to steady employment for everyone” no matter the limited interests of business and dubious economic reasoning.” (LS 127)

Actions could include reducing waste and recycling, adopting sustainable dietary habits (opting for a more plant-based diet and reducing meat consumption), greater use of public transport, active mobility (walking, cycling), and avoiding single use items (e.g. plastic, etc.).

“In reality, those who enjoy more and live better each moment are those who have given up dipping here and there, always on the look-out for what they do not have. They experience what it means to appreciate each person and each thing, learning familiarity with the simplest things and how to enjoy them. So they are able to shed unsatisfied needs, reducing their obsessiveness and weariness. Even living on little, they can live a lot, above all when they cultivate other pleasures and find satisfaction in fraternal encounters, in service, in developing their gifts, in music and art, in contact with nature, in prayer. Happiness means knowing how to limit some needs which only diminish us, and being open to the many different possibilities which life can offer.” (LS 223)

Re-thinking and re-designing curricular and institutional reform in the spirit of integral ecology in order to foster ecological awareness and transformative action. Actions could include ensuring equitable access to education for all and promoting human rights, fostering Laudato Si’ themes within the community, encouraging ecological leadership (students, teachers), and ecological restoration activities.

“In the family we first learn how to show love and respect for life; we are taught the proper use of things, order and cleanliness, respect for the local ecosystem and care for all creatures. In the family we receive an integral education, which enables us to grow harmoniously in personal maturity. In the family we learn to ask without demanding, to say “thank you” as an expression of genuine gratitude for what we have been given, to control our aggression and greed, and to ask forgiveness when we have caused harm. These simple gestures of heartfelt courtesy help to create a culture of shared life and respect for our surroundings.” (LS 213)

A profound ecological conversion. A call to “discover God in all things”, both in the beauty of creation and in the sighs of the sick and the groans of the afflicted, aware that the life of the spirit is not dissociated from worldly realities. Actions could include promoting creation-based liturgical celebrations, developing ecological catechesis, retreats and formation programs, etc.

“For this reason, the ecological crisis is also a summons to profound interior conversion. It must be said that some committed and prayerful Christians, with the excuse of realism and pragmatism, tend to ridicule expressions of concern for the environment. Others are passive; they choose not to change their habits and thus become inconsistent. So what they all need is an “ecological conversion”, whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them. Living our vocation to be protectors of God’s handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience.” (LS 217)

Actions could include promoting advocacy and developing people’s campaigns, encouraging rootedness and a sense of belonging in local communities and neighborhood ecosystems.

“Whether believers or not, we are agreed today that the earth is essentially a shared inheritance, whose fruits are meant to benefit everyone. For believers, this becomes a question of fidelity to the Creator, since God created the world for everyone. Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. The principle of the subordination of private property to the universal destination of goods, and thus the right of everyone to their use, is a golden rule of social conduct and “the first principle of the whole ethical and social order”.” (LS 93)