New Vatican Eco-Document Calls Holy Eucharist ‘School of Ecology’

‘Tis the season… of creation!

New Vatican Eco-Document Calls Holy Eucharist ‘School of Ecology’

In the Counterfeit ‘Catholic’ Church of Vatican II, the month of September is all about the environment, the planet, ecology — what they affectionately refer to as our ‘common home’.

Certainly, creation is a good thing, a beautiful gift from God: “The heavens shew forth the glory of God, and the firmament declareth the work of his hands” (Ps 18:2). It is only right that we should appreciate and be good stewards of it. But it is likewise true that after God created Adam and Eve, He said to them: “Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth” (Gen 1:28).

On account of the fall, sin was introduced into the world, and with it, concupiscence. By his fallen nature, man has a certain propensity towards sin, an inclination which makes keeping God’s law difficult, and violating it easy. Although not taking away his free will, concupiscence inclines man to commit things which are unlawful, to omit those which are demanded of him, and to overdo those that are lawful in themselves. For example, it is good and proper, indeed necessary, to feed oneself; but the glutton habitually eats much more than he needs, for the pure enjoyment of it, perhaps even to the point of seriously damaging his health.

Concupiscence also affects man’s subjugation of the earth. Like all human acts, this too is a matter for moral theology, and the same principles apply. But even in caring for the environment man can go to extremes. This happens, for example, when people treat alleged scientific data as if it were dogma, or when they act as if the ultimate purpose of humanity were found in natural life on earth.

The Vatican’s Obsession with Earthly Cares

With the publication of ‘Pope’ Francis’ mammoth encyclical Laudato Si’ in 2015, the Counterfeit Church of Vatican II added an exaggerated environmentalism to its apostatical agenda. Since then, the New Church has been veritably obsessed with ecological matters, as can be seen from its constant and excessive focus on the environment, the climate, and related issues.

For instance, the Vatican has taken every opportunity to continually remind people of the importance of Laudato Si’. The same year it was published, Francis established September 1 as the ‘World Day of Prayer for the Care of Creation’, which kicks off a five-week ‘Season of Creation’ that runs from Sep. 1 – Oct. 4 annually. In 2016, Francis even declared the ‘care of creation’ a new ‘work of mercy’ and toyed with six new ‘beatitudes’: “Blessed are those who protect and care for our common home” was one of them, and that’s not fake news.

Then, there have been special commemorations for the encyclical Laudato Si’s three, five, and ten-year anniversaries, respectively. In 2019, Francis presided over a scandalous Synod on the Amazon, and followed up with a post-synodal ‘apostolic exhortation’ called Querida Amazonia. In 2023, the same false pope issued another exhortation, Laudate Deum, “on the climate crisis”.

In 2025, ‘Pope’ Leo XIV made a big show of blessing a piece of glacial ice brought in from off the coast of Greenland — who knows how much carbon was blown into the air to arrange for that, logistically — at the Vatican’s ‘Raising Hope for Climate Justice’ conference, an event featuring also Arnold Schwarzenegger. That’s the same Schwarzenegger who, as governor of California (2003-2011), used to commute daily by private jet so he didn’t have to move from Los Angeles to Sacramento.

To show further how obsessed the Vatican has been with the ‘green’ agenda, which is most beloved with secularists of various stripes, especially the United Nations, here is a (very incomplete) collection of links to posts we have written on this topic over the years:

One might say that this ecological-environmental climate jazz has given the New Church a task, something to do, something to be solicitous about, since the salvation of souls is clearly not a serious concern anymore. Furthermore, nature and climate being a global matter, this topic presents itself as a convenient vehicle for furthering the post-Catholic Vatican’s agenda of apostasy, for it invites collaboration will all of humanity, regardless of religion or belief. This is perfect for practicing more ecumenism and interreligious dialogue.

Worrying about the planet has become, at least de facto, a kind of substitute religion for those who take umbrage at the supernatural Cross of Christ (cf. 1 Cor 1:23; 1 Pet 2:8; Lk 7:23) — such as Patrick Carolan, for example, the lay co-founder of what was first called the Global Catholic Climate Movement (since renamed into Laudato Si’ Movement). Carolan went on record with the following heretical blasphemy:

My view … is [that] Jesus didn’t come to die on the Cross to save us from our sins. God didn’t need to send someone to die to save us from our sins. … So if He didn’t come to die on the Cross, what was the purpose of the Incarnation? And the purpose of the Incarnation would be to create heaven here — not to go to heaven, but to create heaven here. So what we all should be working together on is creating heaven here. … We have to move away from this idea that we’re here to go to heaven. We’re here to create heaven. And we’re here to create a heaven that is inclusive of all of our brothers and sisters.

(Patrick Carolan, Interview of Apr. 11, 2023)

A clearer repudiation of the Roman Catholic religion in favor of a false religion of environmentalism can hardly be given. This is bald-faced apostasy! It is the Marxist-Communist dream of a ‘heaven on earth’, wrapped in a green mantle and with a very shallow Christian veneer. Such people have no use for the Cross of Christ, except perhaps as a token of appreciation for Middle-Eastern timber.

Leo Prays for the ‘Care of Water’

Most recently, Leo XIV composed a special prayer for “the care of water”, as part of his prayer intention for the month of September 2026. Released on Sep. 1, it also served to kick off the current Season of Creation:

Lord of Life,
You have given us the gift of water,
source of fruitfulness, freshness, and hope.
It quenches thirst, nourishes the earth, and heals wounds.

We thank You,
because it is also a symbol of your grace and love
that renews us through Baptism.
Today we ask You to teach us to safeguard it
with gratitude, justice, and responsibility.

Forgive us for turning it into a commodity,
forgetting that it is a universal gift,
a right without borders, meant for all your children.
We see with pain so many brothers and sisters
who lack clean water,
who walk for miles to find it,
who become ill due to its scarcity.

May your Spirit make us pilgrims of the essential,
able to live with simplicity,
denouncing waste and pollution,
defending the right of every brother and sister
to drink without fear and without inequality.

May our care for water
be a sign of love for the Creator
and a commitment to the lives of the poor,
educating new generations to value
and protect the Earth’s resources.

Amen.

(Source)

So, during the month which real Roman Catholics have been dedicating to the Seven Sorrows of Our Lady since time immemorial, adherents of the Novus Ordo religion are busy reflecting on earth, wind, and fire — and on water, asking God to make them “pilgrims of the essential”.

Okay then.

No doubt, water is very important; we all have to drink. One will be forgiven for assuming that most people alive today have already figured that out.

At the same time, water isn’t only happy and positive. What Leo fails to mention is that water can also be used as punishment: “They did eat and drink, they married wives, and were given in marriage, until the day that Noe entered into the ark: and the flood came and destroyed them all” (Lk 17:27); “But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea” (Mt 18:6).

In any case, the real question is why safeguarding clean water for all should be a top concern for the man who is supposedly the Pope.

After all, the Pope, as such, is the Vicar of the God-Man who declared: “Whosoever drinketh of this [natural] water [from the well], shall thirst again; but he that shall drink of the water that I will give him, shall not thirst for ever: But the water that I will give him, shall become in him a fountain of water, springing up into life everlasting” (Jn 4:13-14). This was prefigured with the rock in the desert: “…and thou shalt strike the rock, and water shall come out of it that the people may drink” (Ex 17:6); for, as St. Paul explains, “…they drank of the spiritual rock that followed them, and the rock was Christ” (1 Cor 10:4).

Without the spiritual, living water of sanctifying grace, drinking all the natural water in the world will ultimately do us no good. For, in the final analysis, it but “goeth into the belly, and is cast out into the privy” (Mt 15:17). Besides, shortly after we are satisfied, we thirst again. This goes for all earthly nourishment: “Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the Son of man will give you. For him hath God, the Father, sealed” (Jn 6:27).

This is the ‘water’ Leo XIV would chiefly be concerned about if he were indeed Pope, not the kind that will make people thirst again. Indeed, when Our Blessed Lord bestowed the Papacy on St. Peter, He did so with these words: “Feed my lambs” and “Feed my sheep” (see Jn 21:15-17). It is genuine spiritual nourishment a true Pope provides — “…he is the messenger of truth and justice, the principle of the unity of the Church; his voice denounces errors, idolatries, superstitions; he condemns iniquities; he makes charity and virtue loved” (Pope Pius XII, Address Ancora Una Volta, Feb. 20, 1949) — not stones or serpents, for he knows his children are in need of milk, bread, fish, and meat (cf. Mt 7:9-10; 1 Cor 3:2; Heb 5:12).

Seeking First the Kingdom of God

In His Sermon on the Mount, Our Beloved Redeemer also emphasized the importance of subordinating legitimate temporal concerns to those that are eternal:

Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that you have need of all these things. Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.

(Matthew 6:31-33)

In other words: Don’t be overly concerned about your bodily needs. Let your first interest be to lead a holy life, and then your daily requirements will be taken care of, because the God who demands holiness from you (see Lev 19:2; Mt 5:48) will ensure you do not go without basic necessities.

While care for that natural ‘common home’ of ours is therefore legitimate to an extent, we must not lose sight of the fact that since it has been corrupted by sin (see Rom 8:21-22), it is ultimately destined for certain destruction (see 2 Pet 3:10; cf. Apoc 21:1). Applying the Gospel teachings of Our Lord, St. Paul tells us where to focus our attention: “Mind the things that are above, not the things that are upon the earth” (Col 3:2); “But our citizenship is in heaven from which also we eagerly await a Savior, our Lord Jesus Christ” (Phil 3:20; Confraternity translation).

As we read throughout the New Testament, the Apostles were worried about spreading the Kingdom of God, the Church, making disciples of all nations, in accordance with the charge given them by Christ (see Mt 28:19-20). They were not interested in preaching about sustainable agriculture, as important as that is, nor were they worried about what the weather might be decades down the road. After all, the Gospel is about leading unregenerate men to the true Faith and the regenerating waters of baptism, so that, persevering in Faith, hope, and charity until the end, they may attain eternal bliss in heaven. It’s not about building an earthly paradise!

This is why it is so frightening to see that, instead of using temporal things to raise people’s gaze heavenward and teach the world spiritual truths — which is exactly what Our Lord did (for example, see Mt 13:3-52; Lk 15) — the false pope Leo XIV, like his equally fake predecessor Francis, does the opposite. He uses spiritual things to focus everyone’s attention on earthly things:

It is certainly true that these false shepherds do also teach about spiritual matters; however, such things are always taught only to those who already believe in the Gospel. For everyone else, there is a different ‘gospel’ (cf. Gal 1:8-9) being proclaimed: one about fraternity, dialogue, peace-building, dignity, and climate change.

A perfect example of this was Leo’s message to the Chicago ALS Walk for Life last year, where, rather than using the opportunity to help non-Catholics make a first step towards saving their souls, the false pope offered a generic ‘love conquers death’ message instead:

Let’s take a moment to think about what Leo XIV could have made his prayer intention for this month.

Instead of asking God to turn us into “pilgrims of the essential”, he could have prayed that all people would come to know and love the Mother of Sorrows, and through her sufferings be moved to convert to her Divine Son, Jesus Christ, and His religion, His Kingdom, His Church: “Do whatever he tells you” (Jn 2:5).

Even had Leo wanted to make it in some way about water, he could have used the legitimate concern for this essential human need as a stepping stone for the even greater spiritual needs of the soul: “As the hart panteth after the fountains of water; so my soul panteth after thee, O God” (Ps 41:2). Just as Our Lord did with the Samaritan woman at the well (see John 4), he could have directed everyone’s need for water to an awareness of their need for sanctifying grace.

It didn’t happen. It never happens.

Yet Another Vatican Eco-Document

What did happen is that yesterday, on Sep. 2, the Vatican’s International Theological Commission (ITC) released a lengthy new document bearing the title “’Caring for Our Common Home’: A Responsible and Fraternal Response to the Triune God”.

Thankfully, the document has only been released in Italian, at least so far, but Vatican News has provided an overview in English:

Some news articles and commentaries are already available from various perspectives:

The document was approved by the head of the Dicastery for the Destruction of the Faith, ‘His Eminence’ Victor Manuel Fernandez, and publication was authorized by ‘Pope’ Leo XIV. At just under 30,000 Italian words spread over a total of 148 paragraphs (plus 233 endnotes), its length fails to surprise.

As for the contents, one of the items that looms large is, of course, the concept of ‘ecological conversion’. Interestingly enough, this seems to be the only kind of ‘conversion’ the post-Catholic Vatican insists on anymore in our day. To further that end, they are not afraid even to use such ‘naughty’ practices as proselytism, which they otherwise condemn.

Another significant point is what the document says regarding ‘ecological sin’:

We propose defining ecological sin as an action or omission against God, against one’s neighbor, the community, and the environment. It is a sin against future generations and manifests itself in acts and habits that pollute and destroy the harmony of the environment, in violations of the principles of interdependence, and in the breakdown of the networks of solidarity among creatures (cf. Catechism of the Catholic Church, 340–344) and against the virtue of justice.

(“’Caring for Our Common Home’: A Responsible and Fraternal Response to the Triune God”, n. 94; translation by DeepL.com.)

How effective a condemnation of ecological sin will be remains to be seen, considering that with the release of the 2016 exhortation Amoris Laetitia, Francis ushered in a revolution in moral theology that, logically, must extend not only to matters of human sexuality and love but also to all other moral issues. Thus, the sophistry contained in the document meant to excuse sexual sin will also be able to be used now to make light of ecological offenses.

Perhaps the most outrageous part of the Vatican’s new eco-document is what it says about the Most Holy Sacrament of the Altar, the Holy Eucharist. We will look at two entire paragraphs, beginning with n. 107:

[Eucharistic Enlightenment]. This role of the human person among other creatures and the fulfillment of God’s plan finds its deepest inspiration in the celebration of the Eucharist: the human person offers creation to God in Christ and, in return, implores God’s blessing in Christ upon all things. Christ is thus the axis around which the world matures [184]. Only a world in communion with God, united to God in Christ, can attain the purpose for which it was created and reach its fullness. This liturgical perspective imbues ecology with a profound significance of cultural, social, theological, and religious transformation. It implies an invitation not to urge people to respect nature solely out of fear of its destruction. Rather, it is a matter of fostering a positive and proactive attitude toward nature. The theological-cultural dimension of ecology implies that protecting nature is not contrary to its development. As steward and servant of creation, the human being takes the material world into his or her own hands and transforms it into something greater than its natural state, perfecting it by continuing God’s creative work. Nature, entrusted by God to our care, aspires to participate—including through human action—in the chorus of divine praise as the cosmos journeys toward its transformation and fulfillment in Christ.

(“’Caring for Our Common Home’: A Responsible and Fraternal Response to the Triune God”, n. 107; translation by DeepL.com.)

It is utterly staggering to see the claim that in the Holy Mass, “the human person offers creation to God in Christ and, in return, implores God’s blessing in Christ upon all things”! But then, that’s probably what being exposed for decades to the Novus Ordo ‘presentation of the gifts’ rather than the Roman Catholic offertory at Holy Mass does to souls:

The Novus Ordo alters the nature of the sacrificial offering by turning it into a type of exchange of gifts between God and man. Man brings the bread, and God turns it into “the bread of life”; man brings the wine, and God turns it into “spiritual drink”:

Blessed are you, Lord God of all creation,
for through your goodness
we have this bread (or wine) to offer,
fruit of the earth (vine) and work of human hands.
It will become for us the bread of life (spiritual drink).

The expressions “bread of life” and “spiritual drink,” of course, are utterly vague and could mean anything. Once again, we come up against the same basic equivocation: According to the new definition of the Mass, Christ is only spiritually present among His own; here, bread and wine are only spiritually — and not substantially — changed.

(Cardinals Alfredo Ottaviani and Antonio Bacci et al., The Ottaviani Intervention: Short Critical Study of the New Order of Mass [West Chester, OH: Philothea Press, 2010], III.3, pp. 48-49. An alternate translation is available online here.)

Talk of “creation” being offered to God in the Holy Mass is very reminiscent of the ideas of the notorious evolutionist Fr. Pierre Teilhard de Chardin (1881-1955), who in 1923 composed a blasphemous ‘Mass on the World’. Later that same year, he wrote concerning it: “It seems to me that in a sense the true substance to be consecrated each day is the world’s development during that day — the bread symbolising appropriately what creation succeeds in producing, the wine (blood) what creation causes to be lost in exhaustion and suffering in the course of its effort” (Letter of Aug. 26, 1923; in Letters from a Traveler [New York, NY: Harper & Row, 1962], p. 86). No wonder the new Vatican document gives a shoutout to Teilhard, although it is a bit buried, in endnote 184.

But it gets worse. In paragraph n. 108 of “Caring for Our Common Home” we read about the Blessed Sacrament as a ‘school of ecology’:

[The Eucharist as an Ecological School]. From the Eucharist flows a spirituality capable of supporting and encouraging the ecological conversion that we so urgently need to undertake as the human family (cf. Laudato Si’ 236). In it, we recognize God’s gifts in nature. Our intellect opens itself to the transparency of God in creation. Nature reveals its intrinsic epiphanic dimension. These are gifts we need to live, beginning with food. But material food acquires its full meaning only when it is neither isolated nor set in opposition to the food that nourishes the spirit. For this reason, a purely instrumental view of creation diminishes our humanity and impoverishes it. The Eucharist is a banquet of communion, a common table to be shared. For this reason, it builds up the community. It is not possible to celebrate the Eucharist without caring for the poor. In the Eucharist, as a community of brothers and sisters, we recognize the purpose of creation and of history: to give glory to God through the offering—transfigured by his Spirit—of the gifts we have received from him, uniting ourselves to the self-giving life of the Lord Jesus. For this reason, the Eucharist speaks to us of the transformation necessary to overcome sin; of the responsibility that comes with the gift of salvation, to bring the created world and humanity to their eschatological fulfillment; it teaches us to properly value all of creation; it shows us our personal place within the cosmos as a whole. It teaches us that we are a community and teaches us to build community. At the same time, in it we learn to contemplate and praise God both through our work of transforming nature and through our interpersonal relationships. In the Eucharist, our relationship of dependence and gratitude toward God—and, in Him, toward creation—is built up and expressed.

(“’Caring for Our Common Home’: A Responsible and Fraternal Response to the Triune God”, n. 108; translation by DeepL.com.)

Yeah, whatever.

This eco-spiritual claptrap has nothing to do with the true Roman Catholic theology of the Mass and the Holy Eucharist. The purpose for which the August Sacrifice of the Altar is offered to the Most Holy Trinity is fourfold:

The sacrifice of the Mass is offered

i.    to adore God, whence the Mass is called the “Sacrifice of Praise”;
ii.   to thank God for His great glory and for the benefit He has bestowed upon us, whence the Mass is called the “Eucharistic Sacrifice”;
iii.  to obtain other benefits, whence the Mass is called an “Impetratory Sacrifice”;
iv.  to obtain God’s mercy for the living, for their sins and the penalties incurred, and for the souls detained in Purgatory, whence the Mass is called a “Propitiatory Sacrifice.”

(Peter Cardinal Gasparri, The Catholic Catechism [London: Sheed & Ward, 1936], n. 390, p. 168)

This is not terribly difficult to understand. Notice how in this traditional explanation, nothing is said about some “epiphanic dimension” of creation, nor about listening to the cry of the earth, nor even about community building. And the unemployed don’t get a mention either.

Christ didn’t institute the Most Holy Eucharist to teach us about ecology. He instituted it so He could remain with us, console us, and become “our supersubstantial bread” (Mt 6:11), allowing us to participate fully in His Divine Sacrifice and making us holy: “He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me” (Jn 6:57-58).

The last item we will mention here from the new Vatican document is that of interreligious cooperation. The Vatican News summary states:

As the fifth and final relationship, the ITC reflects on the contribution to the care of Creation offered by different religions: Judaism, Islam, Hinduism, Buddhism, Confucianism, African religions, and the Indigenous religions of the Americas and Oceania.

Particular attention is given to the elements they have most in common: the interconnectedness of everything that exists, the duty to respect all living beings, and human responsibility.

Therefore, “from the standpoint of the Christian faith, the doors are open to interreligious cooperation in the common task of respectfully caring for all Creation, in the service of the flourishing of life and communion with the Transcendent, who is at the origin and is the foundation of all life”.

(Isabella Piro, “Care for Creation is a theological question”, Vatican News, Sep. 2, 2026)

The authors of these lines ought to remember that alleged “duty to respect all living beings” next time they swat a mosquito, cut down a tree, or step on an ant. Confession in the Novus Ordo could be getting a lot more interesting soon!

Final Thoughts

All of this is related, incidentally, to the Pachamama worship ritual in which ‘Pope’ Leo XIV — then as ‘Fr.’ Robert Prevost — participated in Brazil in January of 1995. It was conducted as part of a theological congress on Augustinian ‘eco-spirituality’, which is the junk theology underlying (and preparing the way for) Laudato Si’ twenty years later:

Indeed, as the new document itself says: “Everything is connected” (n. 3)!

Meanwhile, as Leo XIV is preparing to visit Peru in November, some of his underlings have already made an offering to their demonic earth goddess:

This act of idolatry did not remain without swift consequences, however:

We are living in utterly absurd times. The best course of action is probably to simply “let the dead bury their dead” (Mt 8:22). Club Prevost can busy itself with “all these things [which] the heathens seek” (Mt 6:32). As St. John the Apostle pointed out: “They are of the world: therefore of the world they speak, and the world heareth them” (1 Jn 4:5).

That explains a lot.

Image source: composite with elements from Shutterstock (Fabrizio Maffei/2000studio)
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