Measuring the ecological transformation
of the Catholic Church

by Alonso de Llanes

November 15th, 2024 – published on blogs.lse.ac.uk

Pope Francis has made it clear that Catholics should join the fight against climate change. In this article, Alonso de Llanes outlines the transformation of the Catholic Church into a leading advocate for climate action. 

The publication of Pope Francis’ encyclical Laudato Si‘ marked a turning point in the Catholic Church. It is not only about ecological measures, but something much more profound: a call for ecological conversion. This concept is not merely administrative or superficial, it is a spiritual and ontological transformation that redefines the Church’s relationship with creation. The question guiding this analysis is: Is it possible to measure the ecological transformation of the Catholic Church?

This is where the key distinction between change and transformation is important. Change can refer to adjustments in policies and behaviours, while transformation implies a profound reconfiguration of fundamental values. In this sense, the Church must not only be seen as a religious institution, but as a global organisation that is seeking to redefine its identity and mission in the light of a planetary ecological crisis.

Ecological conversion: A new way of being

Pope Francis, in Laudato Si’, introduces the concept of ecological conversion as a change not only in human behaviour towards nature, but as an ontological transformation of the way we understand our relationship with creation. This conversion is both spiritual and philosophical, and requires a ‘change of heart’ in the way we humans see ourselves as custodians of the planet.

This concept has deep ontological roots. The ecological ontology proposed by Francis redefines the human being not as a dominator of nature, but as a relational being, rooted in a cosmic web of interdependencies. This is a radical questioning of the anthropocentric paradigm that has dominated much of church history.

Instead of seeing nature as an object to be exploited, ecological conversion invites us to see ourselves as subjects in communion with all of creation.

From a philosophical perspective, this conversion poses a fundamental question: what does it mean to be human in a world where the ecological crisis threatens our very existence? This is where integral ecology comes into play, not just as a set of actions or policies, but as a metanoia (deep conversion), involving a change in human ontology itself.

The transformation debate and integral ecology

The integral ecology framework of Laudato Si‘ cannot be understood simply as a set of environmental practices. It is a holistic vision that connects the spiritual, the social and the ecological. This approach has been explored by theologians such as Leonardo Boff, who sees in this ecological conversion a radical transformation not only of theology, but of Christian ontology itself. According to Boff, the ecological crisis is a crisis of the human being who has forgotten his place in the cosmos.

The literature on organisational change offers another important framework for understanding this transformation. Peter Senge, for example, argues that genuine transformation in an organisation occurs when there is a paradigm shift, a fundamental rethinking of its values and mission. For Senge, superficial change is not enough; a radical transformation that affects the core identity of an organisation is required. Applied to the church, this means that ecological conversion must permeate all church structures, from the lay faithful to the highest leadership.

On the other hand, John P. Kotter and Robert E. Quinn have developed frameworks for organisational change that can be useful here. While Kotter speaks of change in eight stages, Quinn proposes a difference between incremental change and deep change. The latter, according to Quinn, is a paradigm shift that transforms the core values of the organisation. Applied to the Church, this implies that ecological conversion is not a series of political reforms, but a change in the metaphysics of the Church: a new vision of human beings and their place in the cosmos.

Measuring transformation: Methodologies and data

Measuring a transformation that has both a spiritual and an organisational dimension is a significant challenge. Here I propose some methodological frameworks for analysing whether the ecological conversion of the Church is actually taking place:

1. Ontological indicators: Beyond simply collecting quantitative data on ecological plans and initiatives, it is critical to measure how mindsets are changing within the Church. This could involve surveys of church leaders and religious communities on their understanding of integral ecology and their commitment to a more relational vision of the human being in the cosmos.
2. Assessment of church leadership: A key indicator would be the establishment of ecology offices in dioceses and religious congregations, but also the depth of their commitment to ecological conversion as a spiritual and theological value. Are leaders being formed who understand this conversion not just as an administrative issue, but as a transformation of their fundamental beliefs?
3. Transnational comparative analysis: Given the plurality of the Church, the analysis must include a comparison between geographical regions. For example, in Latin America, where ecology is closely linked to liberation theology, we can see a deeper commitment to integral ecology than in other contexts. However, measuring how this transformation is expressed in regions such as Africa or Europe requires a contextualised approach.
4. Data from the Laudato Si’ Action Platform (LSAP), the Vatican’s programme that equips the Church to achieve real and lasting solutions to the ecological crisis, already has nearly 9,000 participants. Some of them are submitting their plans but their quality and philosophical approach is what will really indicate whether we are facing a transformation. Analysing how many plans actually address ecological conversion as an ontological shift, beyond simple environmental policy implementation, will be key.

Limitations: Resistance and fragmentation

A central challenge to measuring this conversion is internal resistance within the Church. Some bishops and clergy do not see the urgency of this shift or, in some cases, actively oppose the integration of ecology as a theological priority. Cultural and geographical fragmentation also complicates the uniform implementation of this transformation.

Another important limitation is that many of the initiatives, such as the LSAP, are voluntary. This implies that true commitment to ecological conversion is difficult to assess without stronger accountability mechanisms in place.

Towards an ontological transformation

The ecological conversion proposed by the Catholic Church, if taken seriously, represents not only a change in environmental policies, but a profound transformation in the way we understand human beings, creation, and the cosmos. Measuring this transformation cannot be limited to quantitative indicators; it must involve a deeper philosophical and spiritual analysis of how the Church is embracing an integral ecology as an essential part of its mission.

This process of conversion requires an ontological commitment, a rethinking of the human being as co-creator, rooted in a web of cosmic interdependence. The challenge for the Church is to ensure that this conversion does not remain at the rhetorical level, but becomes a lived reality in all its structures and in its practical theology. The task of measuring this transformation is complex, but necessary to ensure that the Church responds adequately to the ecological crisis facing our planet.

Photo by Matea Gregg

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Alonso de Llanes

Alonso de Llanes is a PhD candidate at Paris Saclay University where he is a fellow of the RITM Research Center in Economics & Management, he is also the programme manager of the Laudato Si’ Action Platform, an initiative of the Vatican’s Dicastery for Promoting Integral Human Service and a Fellow of the scientific academy of the Economy of Francesco. His areas of research are the transformation of the Catholic Church, integral ecology, practical theology and the theology of creation.