In Laudato Si’, Pope Francis describes the planet as “among the most abandoned and maltreated of our poor” (LS, no. 2). This assertion is deeply unsettling and calls for personal and communal reflection on our responsibility towards creation. As a member of the Missionary Oblates of Mary Immaculate, I find myself questioning whether we, as religious, have adequately responded to this crisis. Climate change is not merely an environmental concern it is a humanitarian, moral, and theological issue that affects the most vulnerable, including the people of Northern Cameroon, where my congregation has historically ministered. The documentary Fleeing Climate Change The Real Environmental Disaster (DW Documentary, 2020) presents a stark reality: entire communities are being uprooted due to ecological degradation. As I reflect on this and, I feel compelled to explore whether ecological justice should be considered an essential part of our missionary identity, even if it has not traditionally been emphasized within our charism. The explanation of the victims in the video especially from the people of the Northern part of Cameroon is making me to reflect more about that and also because I know the reality of people living there.
The Missiological Foundation for Ecological Commitment
The Second Vatican Council’s Ad Gentes states, “The pilgrim Church is missionary by her very nature, since it is from the mission of the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father”[1]. This perspective, rooted in the concept of Missio Dei, challenges us to see mission as God’s ongoing work of salvation in the world, in which we are called to participate[2]
The Catholic Church, through Ad Gentes, has pursued this missiological foundation, affirming that “the pilgrim Church is missionary by her very nature” (AG, no. 1). The Federation of Asian Bishops’ Conferences (FABC) echoes this sentiment, emphasizing that mission today must address ecological crises that threaten human dignity and social justice[3]. If mission is about making God’s presence tangible in the world, then responding to climate change is an urgent and indispensable aspect of mission today.
The Case of Northern Cameroon: A Call to Action
My reflections take on a deeply personal tone when I consider Northern Cameroon, where the Missionary Oblates of Mary Immaculate have been pioneers in evangelization. This region, as described by Eduard Kaldapa, is facing severe climate-related challenges desertification, unpredictable rainfall, and food insecurity that are forcing many people to migrate. The suffering of these climate refugees is not merely an economic or political issue; it is a direct cry for the Church to respond. This reality weighs heavily on my conscience as I ask myself: Are we, as Oblates, truly listening to their suffering? Are we integrating ecological justice into our mission?
Religious communities cannot ignore these realities. The preferential option for the poor, a core principle of Catholic social teaching, demands that we advocate for those most affected by ecological devastation (Gaudium et Spes, no. 69). Just as St. Eugene de Mazenod responded to the suffering of the poor in 19th-century France, today’s Oblates are called to stand in solidarity with climate refugees. I believe that expanding our charism to include ecological justice is not an abandonment of our mission, but rather its natural evolution in response to today’s most pressing challenges.
- Justifying Ecological Engagement Within the Charism of the Missionary Oblates of Mary Immaculate.
Some may argue that ecological activism does not align directly with the charism of the Missionary Oblates, which traditionally focuses on evangelization and serving the marginalized. However, Laudato Si’ challenges this narrow understanding of mission. Pope Francis calls for an “integral ecology” that recognizes the interconnectedness of environmental, social, and spiritual well-being (LS, no. 139). This holistic vision aligns with the Oblates’ commitment to ministering among the most abandoned.
Historically, religious founders like St. Francis of Assisi embodied this holistic approach. His deep reverence for creation was not separate from his mission but an essential part of it (Evangelii Gaudium, no. 215). Similarly, St. Eugene de Mazenod’s mission to the poor can be expanded to include care for our “most abandoned” planet. If we ignore ecological concerns, are we not neglecting an essential aspect of contemporary poverty and suffering?
Practical Steps for Integration
To take Pope Francis’ call seriously, the Missionary Oblates can integrate ecological responsibility in several ways:
- Formation Programs: We must educate seminarians and missionaries on the theology of ecology and the social teachings of the Church (Querida Amazonia, no. 54). This requires incorporating integral ecology into our formation programs, making it clear that caring for creation is not a secondary concern but a Gospel imperative (cf. Genesis 2:15).
- Sustainable Practices: Our Oblate communities should implement environmentally friendly practices such as renewable energy use, conservation efforts, and sustainable agriculture. The Church has long advocated for simplicity of life, which aligns with ecological stewardship[4].
- Advocacy and Action: Engaging in advocacy for environmental justice is crucial, particularly in regions like Northern Cameroon where climate change is displacing communities (Fratelli Tutti, no. 14). We must use our prophetic voice to challenge policies that harm creation and the poor.
- Pastoral Responses: We should develop pastoral initiatives that address the spiritual and material needs of climate refugees, recognizing their plight as part of our missionary commitment (Lumen Gentium, no. 8). This includes providing theological reflection on climate change in homilies and catechesis, helping communities discern their role in responding to this crisis.
- Interreligious Collaboration: Since ecological degradation affects all of humanity, we must foster interfaith dialogue and cooperation in environmental initiatives. The encyclical Nostra Aetate (1965) encourages collaboration among religions for the common good, and climate justice is a pressing area for such cooperation.
As I reflect on my congregation’s mission, I am increasingly convinced that caring for the earth is not an optional addition to our charism it is a necessary evolution. The suffering caused by climate change, especially in places where the oblates minister, demands a theological and pastoral response. Drawing from the principles of Missio Dei, Laudato Si’, and the example of St. Eugene de Mazenod, we must expand our mission to include ecological justice. This is not a departure from our roots but a deepening of our commitment to serving the most abandoned. If mission is truly “the heartbeat” of religious life, as Paredes argues, then today’s mission must respond to the cries of the earth and the poor alike (Paredes, Missio Dei, 2022).
The question that remains is not whether we should act, but how we will act. If we, as religious, do not take this crisis seriously, who will? We cannot afford to delay, for the earth and its most vulnerable inhabitants are crying out for justice. By embracing this call, we as Oblates will continue to be true to our missionary identity bringing hope to the most vulnerable and witnessing to God’s love in a world in crisis.
Francois BALGA GOLDONG.
[1] Ad Gentes, no. 2
[2] Bosch, Transforming Mission, 1991, p. 389.
[3] Rosales & Arevalo, For All the Peoples of Asia, 1997, p. 212
[4] (cf. Matthew 6:25-34)
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