Reconciliation with the Reconciler, with Those on the Margins, and with the Wounded Earth

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t the heart of Laudato Si’, Pope Francis offers not merely an ecological reflection but a theological and relational vision. In Chapter Two: The Gospel of Creation (LS 62–100), he points us to the three fundamental and intertwined relationships that ground human life: with God, with our neighbor, and with the earth itself (LS 66). These relationships, according to Scripture and tradition, have been disrupted by sin—a rupture that severs the harmony between the Creator, humanity, and creation.

This rupture can be traced to a misinterpretation of Genesis 1:28, where the mandate to “subdue” the earth and have “dominion” over other creatures was too often used to justify exploitation and absolute domination. Pope Francis strongly rejects this notion (LS 67), reminding us that the original command in Genesis 2:15 was to “till and keep” the garden of the world. Tilling refers to cultivation, while keeping implies care, preservation, and stewardship—a relationship of mutual responsibility between humanity and nature.

This brokenness is further revealed in the story of Cain and Abel (Genesis 4:9-11), where envy leads to fratricide, resulting not only in estrangement from God and neighbor, but also from the very earth that curses Cain. As Pope Francis notes, “Disregard for the duty to cultivate and maintain a proper relationship with my neighbor... ruins my relationship with my own self, with others, with God and with the earth” (LS 70). When these relationships are neglected, when justice no longer dwells in the land, life itself is endangered—as seen in the flood narrative of Noah.

Integral ecology, then, becomes a necessary framework. It affirms that “everything is interconnected,” and that genuine care for our own lives and for nature is inseparable from justice, fraternity, and fidelity to others (LS 70). Reconciliation is thus not only an interpersonal or spiritual act—it extends to the social and ecological dimensions of life.

The word reconciliation comes from the Latin reconciliare, meaning “to bring together again” or “to make good again.” This echoes the refrain of Genesis 1, where God repeatedly declares creation as “good,” culminating in the declaration that it was “very good” after the creation of humanity (Gen 1:31). To reconcile, then, is to participate in God’s ongoing work of restoring the original goodness of creation—a task that includes restoring our relationships with God, our fellow human beings, and the natural world.

In Chapter Three: The Human Roots of the Ecological Crisis (LS 101–136), Pope Francis identifies a "misguided anthropocentrism" as a primary cause of our ecological imbalance (LS 122). When humanity sees itself as the absolute center—prioritizing convenience and consumption over care and responsibility—all else becomes relative. This “use and throw away” culture (LS 123) results in waste, injustice, and the marginalization of vulnerable populations, including Indigenous Peoples.

When thinking about anthropocentrism as one extreme, there is another extreme called biocentrism. But it's helpful to view them not simply as opposites, which often lead to "ecology wars." Let us find a right balance between two poles on a spectrum that interact with human freedom within all of God's creation.

Importantly, Pope Francis warns against an overcorrection into “biocentrism,” which also fails to address the deeper issue: the absence of God from our vision of creation (LS 118). The solution is not to eliminate the human from the center, but to restore the proper place of the Creator. As Laudato Si’ reminds us, only the Father creates and owns the world (LS 75). Without this truth, humanity will continue to impose its own interests on reality, often at great cost.

From an Ignatian perspective, this call echoes the First Principle and Foundation of St Ignatius of Loyola: that human beings are created to praise, reverence, and serve God, and that all created things are to be used insofar as they help fulfill this end. This spirituality invites a posture of humility, discernment, and love in our dealings with creation.

In Chapter Four: Integral Ecology (LS 137–162), Pope Francis highlights the cultural dimension of ecology. He points to the wisdom of Indigenous Peoples who regard land not as commodity, but as sacred gift—imbued with memory, identity, and spiritual meaning (LS 146). Their intimate relationship with the land offers a vital corrective to dominant paradigms of ownership and exploitation. As the Pope affirms, there are pathways to sustainable futures embedded in the lifeways of Indigenous communities, such as those in Chiang Mai and across ASEAN.

This respect for the Earth requires not just institutional reform but personal conversion. Chapter Six: Ecological Education and Spirituality (LS 202–246) issues a clear call to ecological conversion. This conversion is not merely about behavior change—it is about reconciling our broken relationship with God. Ecological destruction is ultimately a spiritual crisis, rooted in the loss of communion with the Creator. Thus, it calls for repentance, contemplation, and transformed desires.

As Wendell Berry insightfully said, “What we do not love, we will not save.” French ornithologist Jean Dorst added, “Nature will only be saved if man loves it, simply because it is beautiful.” The way forward lies not in fear or obligation, but in love—love for God, for the poor, for the earth. Reconciliation must begin in the heart.

In closing, Laudato Si’ calls us to a threefold reconciliation: with the Reconciler—Jesus Christ who restores all things to the Father; with those on the margins, especially the poor and Indigenous who bear the brunt of ecological injustice; and with the wounded Earth, our common home, whose cries mirror the groaning of all creation (cf. Rom 8:22). This reconciliation is not a one-time act but a continual journey of conversion, stewardship, and hope.

Let us begin anew—to till and to keep—so that we may once again hear God declare, “It is very good.” Fr JM Manzano SJ