Faith and the public square

With the Vatican’s Jubilee of Governments this past weekend—an event within the larger Jubilee Year, bringing in representatives of some sixty eight nations—I was reminded of words about ecological protection by Benedict XVI. In his profound encyclical Caritas in Veritate, he wrote that “[t]he Church has a responsibility towards creation and she must assert this responsibility in the public sphere,” which of course includes governments.

Further along, Benedict added …

In order to protect nature, it is not enough to intervene with economic incentives or deterrents; ... [t]hese are important steps, but the decisive issue is the overall moral tenor of society. [...]

Truth, and the love which it reveals, cannot be produced: they can only be received as a gift. Their ultimate source is not, and cannot be, mankind, but only God, who is himself Truth and Love. This principle is extremely important for society and for development, since neither can be a purely human product; the vocation to development on the part of individuals and peoples is not based simply on human choice, but is an intrinsic part of a plan that is prior to us and constitutes for all of us a duty to be freely accepted. That which is prior to us and constitutes us — subsistent Love and Truth — shows us what goodness is, and in what our true happiness consists. It shows us the road to true development. (Italics added.)

In his message to participants of the Jubilee of Governments, Pope Leo XIV echoed these themes when calling upon reflections by Pope John Paul II, who referred to Saint Thomas More “as a witness for political leaders to revere and an intercessor under whose protection to place their work. Sir Thomas More was a man faithful to his civic responsibilities, a perfect servant of the state precisely because of his faith, which led him to view politics not as a profession but as a mission for the spread of truth and goodness.”

This all came to mind in light of a long-time questions I examine often in my writings: Do we Catholic ecologists see our work in the public square—whether as government officials or as political advocates—as secondary to and informed by our faith? Or do we see our faith as a mere means to achieve our political goals?

My work as a state environmental regulator only truly became a vocation after my return to the Church. After my return to Holy Communion. And also as a result of my ongoing studies of life lived in accord with Christian Trinitarian belief. My government work became most effective and world changing when I first saw myself as a servant to the common good, and thus when I saw the people I regulated and licensed as human beings with an innate dignity, made in the image and likeness of the Triune God.

I’ve worked in Catholic and interfaith advocacy eco-roles in varying capacities and with varying degrees of enthusiasm, most especially as a co-founder of the Global Catholic Climate Movement (what is now the Laudato Si’ Movement). And so, I was intrigued by a recent email by the LSM about the Jubilee of Governments that championed the work of the Fossil Fuel Non-Proliferation Treaty.

Certainly, it is fundamental to climate advocacy to call for a just transition from fossil fuels to more renewable sources—or at the very least, reducing our fossil fuel consumption with the aid of cleaner sources. Working with such groups is indeed a shining example of engaging the public square—as Benedict XVI and Pope Francis called us to do.

For Catholic eco-advocates, however, such engagement must be framed clearly, which is also what Benedict XVI and Pope Francis called us to do.

The following, then, are offered to help do just that: To consider the proper placement of our efforts into such worldly groups, such as the Fossil Fuel Non-Proliferation Initiative.

1. The role of the Catholic faithful in the public square is different than any other player.

We walk by faith, Saint Paul reminds us (2 Cor. 5:7). His words were about our faith in the resurrection of the body, and so they are providentially important to remember when we followers of Christ wade into the world.

Simply put, we are first and foremost the baptized sons and daughter of God our Father, the creator and the source of all love. As Pope Francis (and his predecessor) has said, the Church is not just another NGO. We are meant to enter the world and work to baptize it.

Only then can peace, justice, mercy, and right judgment fully reign.

The temptation to see ourselves as ecological advocates who happen to be Catholic, rather than Catholics entering the public sphere, can be dangerous. It can make us place our trust in something other than God’s grace, such as national or international governance. Moreover, seeing ourselves as advocates first and Catholics second can lead us away from our true goal—Christ—and keep us too busy and too anxious about worldly events, such as Zoom meetings, conferences, wordsmithing this or that eco-statement, and on the list goes.

In any initiative today, these are all necessary. But if they eclipse the things of faith, then we are, as Saint Paul put it, “a resounding gong or a clashing cymbal.” (1 Cor. 13:1)

In short, the world needs the Gospel. It needs our prayers and our witness. It needs Christ. It has enough eco-warriors demanding action, staging protests, and fermenting discord in an already dark, divisive world.

To bring about the change we want to see, we must first give our heart fully to Christ, and only then turn to the world to share His love and good news.

2. Thus, we are evangelists.

As a prime example of this, one of the donors to the Fossil Fuel Non-Proliferation Initiative is The New York Community Trust, which has as a mission the expansion of “reproductive healthcare access.” The group does this through The NY Birth Control Access Project, which “led the advocacy campaign that resulted in Governor Hochul signing a bill that makes it easier for New Yorkers to take charge of their reproductive health.” The site goes on that “[n]ext year, pharmacists will provide hormonal contraception without requiring a prescription. The Trust was the first institutional donor for this agency, which uses advocacy, public education, and policy analysis to expand access to reproductive healthcare.”

These are the kinds of entanglements that come with Catholic eco-efforts. The world is a messy place. Sometimes we’re going to share agendas and efforts with those who hold wildly different views on life, faith, and morals. It’s unavoidable, really, and it's a good thing. Because it’s also an opportunity to evangelize.

There is, however, a tendency for Catholics in secular eco-circles to play nicely. Rather than champion human life in all stages, we may tend to suppress our “controversial” beliefs for the sake of getting along.

If so, that’s unfortunate. Catholic ecologists have ample opportunities to connect eco-issues with life issues—which is what Benedict XVI stressed in Caritas in Veritate. “The book of nature is one and indivisible: it takes in not only the environment but also life, sexuality, marriage, the family, social relations: in a word, integral human development. Our duties towards the environment are linked to our duties towards the human person.” (51)

In short, fear not. Stand strong in the fullness of your Catholic faith, and share it widely, joyously, and publicly.

3. And thus, be faithful to the calling of Christ

One of the great works of groups such as the Laudato Si’ Movement is in how it provides spiritual resources, such as prayers and eco-themed devotional material. They truly remember that faith comes first.

The group that shines the brightest in this regard, in my estimation, is the Saint Kateri Conservation Center, which focuses not on political matters but on an inspired blend of the scientific and the faithful. Working to protect eco-systems at homes, parishes, and in special land reserves, the Center works quietly and invitationally with all men and women of good will.

It is, I think, groups like the Center that the world needs more of. Because it is the quiet call to conversion, fueled by the fires of unapologetic belief and God’s grace, that will change and protect the world by first changing hearts.

Yes, governments often want to change minds and hearts. Trust me, I know that all too well. But they tend to do so by laws and enforcement. I ran my government regulatory office, however, by stressing the common good and professional development. Sadly, this model seems rare and it is often underappreciated by the louder eco advocates out there—including the Catholic ones.

And so, with the Jubilee of Governments now behind us, I pray we keep in mind the words of Pope Leo.

In calling to mind his predecessor, Pope Francis, the Holy Father wrote that we should remain mindful of “the service that political life renders to society and to the common good [that] can truly be seen as an act of Christian love, which is never simply a theory, but always a concrete sign and witness of God’s constant concern for the good of our human family.” (cf. Francis, Fratelli Tutti, 176-192).