Nearly 200 countries at the U.N. climate talks did little to counteract papal criticism that "failing" political will is undermining global efforts against global warming, say Catholic officials who attended the COP30 summit.,Nearly 200 countries at the U.N. climate talks did little to counteract papal criticism that "failing" political will is undermining global efforts against global warming, say Catholic officials who attended the COP30 summit.
19 days ago
The United Nations climate summit held in the Amazon region concluded without achieving a robust plan for phasing out fossil fuels, marking a significant disappointment for global climate efforts.1
This event, occurring in late November 2025, highlighted ongoing challenges in international cooperation on environmental policy.
Discussions at the summit failed to produce concrete commitments or timelines for reducing reliance on fossil fuels, despite high expectations for ambitious outcomes.1
The location in the Amazon, a critical biodiversity hotspot, underscored the irony of limited progress on deforestation-linked emissions.
The shortfall could delay global transitions to renewable energy sources and weaken momentum ahead of future climate negotiations.1
Environmental advocates may view this as a setback, potentially intensifying calls for stronger national-level actions outside UN frameworks.
Examine Catholic teachings on stewardship and climate responsibility
Catholic teaching views stewardship as a core aspect of human dignity and vocation, rooted in the belief that God created the world and entrusted it to humanity not for domination, but for responsible care. This principle emerges from Scripture, where God commands humanity to "subdue" the earth while sharing in His providence toward all creatures. As stewards, humans are called to exercise dominion in a way that respects moral obligations, including those toward future generations, ensuring that the use of natural resources promotes the common good rather than exploitation. This stewardship is not arbitrary or destructive but reflects God's loving plan, where every creature has inherent value and significance. In the encyclical Laudato Si’, Pope Francis emphasizes that our "dominion" over creation should be understood as responsible stewardship, countering modern anthropocentrism that treats the earth as mere resource for human mastery. This framework extends directly to climate responsibility, framing environmental challenges like global warming as moral imperatives tied to faith, justice, and solidarity.
At its heart, stewardship draws from the Genesis account, where God places humanity in the Garden to "till it and keep it," entrusting creation as a gift that mirrors divine creativity. Pope John Paul II highlighted this in 1985, linking the Church's environmental commitment to God's command in Genesis 1:28 for humans to have "dominion" over creation. Yet, this dominion must serve the integral development of the human family, considering both present needs and those of future generations, avoiding short-sighted exploitation. The Catechism reinforces this by describing humanity's sovereignty as a call to share in God's providence, loving all that exists as the Creator does.
Theologically, stewardship underscores humanity's role as image-bearers of God, positioned as caretakers rather than owners of the earth. Pope Benedict XVI elaborated on this in 2009, stating that the created world is "structured in an intelligent way by God" and entrusted to our responsibility; we are not its absolute masters but must protect, enjoy, and cultivate it to sustain dignified life for all. This echoes the Compendium of the Social Doctrine of the Church, which ties stewardship to overcoming "structures of sin" through solidarity, ensuring institutions serve the common good. In Laudato Si’, Francis builds on this by portraying creation as "our common home," where every creature reflects the Father's tenderness, calling for an "ecological conversion" that aligns our relationship with the world to our encounter with Christ. Such a view rejects a Promethean mastery, instead fostering a contemplative appreciation of nature as a path to God.
Catholic social teaching has increasingly addressed climate change as a manifestation of failed stewardship, urging global action grounded in moral urgency. Pope Benedict XVI, in his 2009 address to the UN Summit on Climate Change, connected environmental protection to integral human development, emphasizing solidarity with the poor and future generations. He called for a "covenant between human beings and the environment" that mirrors God's creative love, transforming global development models to address hunger, misery, and resource depletion. In Caritas in Veritate (2009), Benedict stressed that this responsibility is global: humanity must hand the earth to future generations undepleted, using advanced technologies responsibly to accommodate all peoples while bearing the true costs of environmental harm. He advocated joint international action, transparency in economic costs, and solidarity with vulnerable regions.
Pope Francis advanced this in Laudato Si’ (2015), declaring climate change a "global problem with grave implications" for the environment, society, economy, and the poor. He identifies fossil fuels as a primary cause of warming, calling for changes in lifestyles, production, and consumption to combat it. The encyclical critiques complacency and "cheerful recklessness" in responses, highlighting an "ecological debt" owed by wealthier nations to developing ones, where the poor suffer most from pollution, loss of biodiversity, and displacement. Francis urges an "ecological conversion" through simpler living that meets present needs without compromising the future, applying "healthy pressure" on those in power. In 2024's Fratello Sole, he reaffirmed this by having the Holy See accede to the UN Framework Convention on Climate Change, contributing to collective efforts against global warming.
The USCCB's Forming Consciences for Faithful Citizenship (2015) integrates these teachings, affirming care for creation as a duty of faith. It echoes Laudato Si’ in naming pollution, climate change, water scarcity, and biodiversity loss as challenges, consistent with prior popes. The bishops stress that environmental degradation disproportionately affects the poor, forcing migrations and uncertainties, and call for policies promoting sustainable development.
Climate responsibility in Catholic teaching is inseparable from social justice, particularly the preferential option for the poor. Laudato Si’ notes that the poor endure the "gravest effects" of environmental attacks, as scientific research and experience confirm. This demands solidarity, where wealthier nations acknowledge their ecological debt and support less polluting energy transitions in developing countries. Pope Benedict similarly linked climate action to countering the "scandal of hunger and human misery," ensuring resources serve all with dignity.
Stewardship extends to future generations, a recurring theme. The Catechism insists that dominion over resources cannot ignore moral duties to posterity. Francis warns against lifestyles that compromise future habitability, advocating sobriety as liberating and life-giving, free from consumption obsessions. The USCCB echoes this, calling for protection of vulnerable children and an "ecological conversion" evident in our worldly relationships. Personal responsibility is key: each person must recognize their role in harming creation through irresponsible use, as Benedict urged acknowledgment of damage from our behavior.
Catholic teachings demand practical responses. Laudato Si’ is a summons to interior conversion and dialogue, urging honest debate among experts while prioritizing moral and spiritual renewal over partisan politics. It calls for international courage to reduce greenhouse gases, replace fossil fuels progressively, and prioritize poverty elimination alongside cleaner energy. Politicians must confront short-term gain mindsets, bearing costs transparently.
On a personal level, the encyclical promotes a "prophetic and contemplative lifestyle" of deep enjoyment without frenzy, countering internal "deserts" that fuel ecological crises. The USCCB encourages "healthy pressure" on leaders and simple living for sustainability. John Paul II tied this to glorifying God through creation's service to human development, fostering awareness of non-renewable resources. Collectively, these form a vision of hope: humanity can work together for sustainable development, as the Creator does not abandon His plan.
In summary, Catholic teachings on stewardship and climate responsibility portray creation as a divine gift demanding faithful care, justice for the vulnerable, and intergenerational equity. From Genesis to Laudato Si’, the Church calls for ecological conversion, global solidarity, and transformed lifestyles to safeguard our common home, ensuring it reflects God's love for all.