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Focus: Creation, Theology and Ecology PHOTO: UNSPLASH looking at life, as we consider the generosity of the Creator who has given us the earth and called us to share it in joy and moderation. This conversion must be understood in an integral way, as a transformation of how we relate to our sisters and brothers, to other living beings, to creation in all its rich variety and to the Creator who is the origin and source of all life. For Christians, it requires that ‘the effects of their encounter with Jesus Christ become evident in their relationship with the world around them’.2 Pope Francis, Pope Benedict XVI and Pope St John Paul II, in a veritable trilogy, recognise that conversion is not just about how we relate to the earth, but begins at the most fundamental theological level by recognising that the Word, the Logos, is also reflected in the creation around us. Some contemporary theologians have named this close connection between Christ and the material world ‘deep incarnation’.3 Although there are scholarly debates about what this means, at its most basic is the idea that there is a sacred and divine grammar to all of creation that we need to acknowledge. Damaging and destroying that earth is wounding the heart of the very One who saves us. Pope Francis has used the term ‘integral ecology’ to try and bring more theoretical and perhaps even mystical theological ideas down to earth. Integral ecology is about connecting human ecology with all other forms of ecology: political, economic, environmental. But uniting these different forms and grounded in the biblical tradition is God’s tender love for creation. Alongside this tender love we can encounter Christ’s suffering in the suffering of the earth and its creatures and hold on to hope for redemption of the earth. So, Pope Francis’ expectant message of sublime communion can inspire us to take small steps to start to act differently. The responsibility of those in practical ministries in the Church is crystal clear: bring theological, spiritual and ecological education together and transform the witness of members of the Church, so that as an institution and as individuals there is a deeper authenticity in living out what it preaches. These changes need to go further than simply putting in a recycling bin in church premises, using solar panels, refraining from eating meat or perhaps giving up some luxury for Lent. Rather, the way we invest resources, live out our lifestyles and how we prioritise our time, all 8 | Pastoral Review Vol 16 Issue 2 | April/May/June 2020
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Focus: Creation, Theology and Ecology are relevant to ecological conversion and living the message of integral ecology. Pope Francis is not, of course, the first Pope or even the first theologian to recognise the importance of structural as well as individual sins, nor is he the first to insist on practical action on ecology at different levels in society, including economic and political transformation. But he does make his message clear in a way that appeals to a wide range of people, including those outside the household of faith. His encyclical has been read by more scientists than any other encyclical before or since. He gives, in other words, a different way of being Church, one that will appeal to a wider set of people than is apparent from the ever- diminishing congregations in most parishes across the UK. That different way is marked by openness, dialogue and willingness to take the opinions of others seriously. Focused on the most extreme challenge human societies have ever collectively faced, care for our common home and what that means in practice has to be at the core of priorities for the Church in the next decade and beyond. the challenges facing our common home. At the uppermost in our strategic plan is the need to listen to the mutual cry of the earth and that of the poorest and most vulnerable members of society. These two issues cannot be disentangled. Research work can easily become either lost in its own sub-field, or forget the very depth of expertise that brings clarity and insight. The possible range of projects we could tackle is legion. In our first academic year in 2019–20, we have been focusing on women, solidarity and ecology. Next academic year we will start to address research on positive ecological virtues, including gratitude. The following year we aim to put the spotlight on land rights. Through collaborating with the very best researchers already established in Oxford, and by bringing in visiting research scholars from different parts of the world, we aim to create a lively community of researchers who will conduct work that has social and public relevance. Although we do not engage in direct activism or advocacy, we intend to provide a space where academics and Care for our common home and what that means in practice has to be at the core of priorities for the Church in the next decade and beyond The Laudato Si’ Research Institute (LSRI), which I direct, is supported by the Jesuits in Britain and based at Campion Hall, the oldest Permanent Private Hall (PPH) at the University of Oxford. Although ecotheologians have been working to bring together ecological and theological ideas for about half a century, this new institute takes its name quite deliberately from the encyclical. As a research institute housed in the context of the University of Oxford, its brief is to conduct the highest level of research relevant to those questions raised by Laudato Si’. It seeks to do more than simply replicate its message, even though that is valuable as an educational task. LSRI aims to gather the very best researchers in different fields in order to begin to work out what specifically theological and philosophical analysis can contribute to other disciplines in addressing Owned and managed by the Poor Servants of the Mother of God. Inspired by God’s love, we off er to all who come here hospitality and spirituality in a prayerful, peaceful environment. Set in tranquil and secluded gardens, the centre is ideal for residential retreats and chapters. Suitably located with access to good transport links the Centre is also appropriate for parish and school events. For further information please see our website: www.thekairoscentre.co.uk or call us on 020 8788 4188 April/May/June 2020 | Pastoral Review Vol 16 Issue 2 | 9

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Focus: Creation, Theology and Ecology

PHOTO: UNSPLASH

looking at life, as we consider the generosity of the Creator who has given us the earth and called us to share it in joy and moderation. This conversion must be understood in an integral way, as a transformation of how we relate to our sisters and brothers, to other living beings, to creation in all its rich variety and to the Creator who is the origin and source of all life. For Christians, it requires that ‘the effects of their encounter with Jesus Christ become evident in their relationship with the world around them’.2

Pope Francis, Pope Benedict XVI and Pope St John Paul II, in a veritable trilogy, recognise that conversion is not just about how we relate to the earth, but begins at the most fundamental theological level by recognising that the Word, the Logos, is also reflected in the creation around us. Some contemporary theologians have named this close connection between Christ and the material world ‘deep incarnation’.3 Although there are scholarly debates about what this means, at its most basic is the idea that there is a sacred and divine grammar to all of creation that we need to acknowledge. Damaging and destroying that earth is wounding the heart of the very One who saves us.

Pope Francis has used the term ‘integral ecology’ to try and bring more theoretical and perhaps even mystical theological ideas down to earth. Integral ecology is about connecting human ecology with all other forms of ecology: political, economic, environmental. But uniting these different forms and grounded in the biblical tradition is God’s tender love for creation. Alongside this tender love we can encounter Christ’s suffering in the suffering of the earth and its creatures and hold on to hope for redemption of the earth. So, Pope Francis’ expectant message of sublime communion can inspire us to take small steps to start to act differently.

The responsibility of those in practical ministries in the Church is crystal clear: bring theological, spiritual and ecological education together and transform the witness of members of the Church, so that as an institution and as individuals there is a deeper authenticity in living out what it preaches. These changes need to go further than simply putting in a recycling bin in church premises, using solar panels, refraining from eating meat or perhaps giving up some luxury for Lent. Rather, the way we invest resources, live out our lifestyles and how we prioritise our time, all

8 | Pastoral Review Vol 16 Issue 2 | April/May/June 2020

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