Prof. Gerard Ryan, SJ, is the Scarboro Missions Chair in Inter-religious Dialogue and Director of Msgr. John Fraser Centre for Practical Theology at the Regis St. Michael’s Faculty of Theology. For Earth Day, we asked Fr. Ryan to share thoughts from his recent work, Ecological Accompaniment: From Connectivity to Closeness in an Age of Loneliness: https://link.springer.com/chapter/10.1007/978-3-031-41800-6_14
Pope Francis and Laudato Si’
Theological attention to ecology has grown significantly, especially following Pope Francis’ encyclical Laudato Si’. This document calls humanity to care for our “common home,” recognizing the environmental crisis as a moral and spiritual issue. Pope Francis challenged us to see the interconnection of all life and calls for an ecological conversion of hearts.
Laudato Si’ highlights integral ecology, recognizing that social and environmental issues are intertwined. The suffering of the poor is often worsened by environmental degradation. Faith communities are called to address ecological concerns alongside social justice. When we harm the environment, we harm ourselves and future generations. Caring for creation is inseparable from caring for one another—a shared responsibility requiring solidarity and action.
Theological Engagement in the Healing of Our Common Home
Theologians such as Jürgen Moltmann emphasize the need for an “ecological turn” in theology. Fr. James Hanvey, SJ, echoes this call, speaking of a “biblical Sabbath of the land,” inviting Christians to participate in the healing of the earth through rest, reflection, and restoration.
Deepening theological engagement with ecology also invites faith communities to reconsider their liturgical practices. Some churches integrate environmental themes into their liturgies, celebrating the Season of Creation, blessing the land and waters, and using sustainable materials in worship. These practices reinforce that caring for the environment is an act of faith and gratitude for God’s creation.
Loneliness in Our Church and World
Ecclesial communities must also consider how affectivity—our emotional and spiritual responses—motivates ecological care. As Graham Ward suggests, praxis involves actions that both stem from and lead to faith. Ecological accompaniment fosters a connection with the earth and with God, making caring for creation a spiritual practice.
Beyond ecological responsibility, faith communities must respond to increasing loneliness, worsened by the COVID-19 pandemic. The pandemic exposed physical, emotional, and spiritual vulnerabilities, deepening isolation. Studies show loneliness intensified, becoming a widespread and often stigmatized experience. This universal condition is further complicated by environmental crises, requiring a pastoral response.
A Theological Response: Ecological Accompaniment
Ecological accompaniment offers a pastoral response to both ecological degradation and human loneliness. This practice fosters spiritual healing and ecological restoration. Recognizing the divine presence in nature offers comfort, solace, and belonging.
Heike Springhart’s reflections on bodily vulnerability link human experience to Jesus Christ’s life and death. In this understanding, ecological accompaniment becomes an act of solidarity with both the earth and Christ’s suffering. Acknowledging our own vulnerability fosters empathy for the planet’s suffering and marginalized individuals.
Ecological accompaniment draws from the Christian tradition of accompaniment—walking with others in solidarity. In this case, the “other” includes suffering humanity and the earth itself. Christians are called to engage compassionately and attentively through personal actions, collective efforts, and prayer.
The Gift of Prayer in Times of Loneliness and Distress
To address loneliness, I propose prayer as a means of cultivating resilience through ecological accompaniment. Prayer reconnects individuals and communities with the earth and God’s presence within it. Contemplative prayer allows for reflection on loneliness and ecological disconnection while recognizing God’s sustaining presence in creation.
The Jesuit Examination of Consciousness offers a valuable framework. It encourages individuals to reflect on their day with gratitude, acknowledging moments of loneliness, vulnerability, and solace found in nature. This practice fosters awareness of how engagement with the earth nurtures body, mind, and spirit. One might pray for the grace to recognize how nature—through its beauty, rhythms, and life—offers resilience in times of isolation.
Conclusion: A Holistic Approach to Sustainability
This reflection proposes that ecclesial communities engage in ecological accompaniment as a spiritual and practical response to environmental and social crises. By embracing an expanded understanding of accompaniment—one that includes care for the earth and human vulnerability—Christians can foster a more sustainable and compassionate future. Through prayer, reflection, and action, faith communities can deepen their connection to the natural world and to one another. In doing so, they offer a path of healing for both the earth and the human heart, contributing to a more sustainable world.
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