Human Dignity and Its Role in Shaping Sustainable Development Within Catholic Teaching

Abstract

The article examines human dignity as a fundamental category of Christian anthropology and its role as a basis for sustainable development. It highlights the continuity of the Church’s teaching on the inseparability of human dignity, justice, and solidarity, and interprets them in the context of current social and ecological challenges. Methodologically, the study applies a conceptual and theological analysis of magisterial documents (from Leo XIII to Francis), complemented by the relevant secondary literature in the fields of theology, philosophy, and ethics. The results show that human dignity is not only a theological concept but also a practical criterion for shaping social, economic, and environmental policies aimed at sustainability. The discussion emphasizes the interdisciplinary potential of human dignity to serve as a bridge between religious and secular discourses on sustainable development. The study concludes that integrating the principle of human dignity into the sustainability agenda provides a stable anthropological foundation and strengthens the ethical dimension of global responsibility.

1. Introduction

In recent decades, the discourse on sustainable development has increasingly emphasized not only environmental but also anthropological, social, and cultural dimensions. While scientific and political documents, such as the 2030 Agenda, highlight ecological responsibility, justice, and equality, the Catholic Church offers a complementary perspective rooted in theological and moral tradition. At its core stands the dignity of the human person, understood as an inviolable value derived from the biblical conviction that the human being is created in the image of God. This principle constitutes the foundation of the Church’s social teaching and its vision of an integral and sustainable future (Judák et al. 2024).

The scholarly literature has repeatedly emphasized that the values underlying sustainable development—justice, solidarity, subsidiarity, cultural diversity, and the protection of the common good—are deeply interconnected with Christian anthropology and theology (Plašienková 2013). From the missionary work of Saints Cyril and Methodius to the social encyclicals of Popes Leo XIII, John XXIII, Paul VI, John Paul II, Benedict XVI, and Francis, the Catholic tradition has continuously reflected on both the spiritual and material dimensions of human life. Consequently, the question of sustainability cannot be reduced to technical solutions; it requires a moral and spiritual framework that safeguards human dignity (Maturkanič et al. 2023).

This study aims to examine the concept of human dignity as a key starting point for sustainable development within the framework of Catholic social teaching. It analyzes both historical and contemporary Church documents, with particular emphasis on encyclicals that address issues of social justice, ecology, and the common good, situating them within the broader global discourse on sustainability.

The research question guiding this article is: How does the Catholic understanding of human dignity contribute to the conceptualization and promotion of sustainable development in contemporary society? By addressing this question, the article seeks to demonstrate that the Catholic vision of integral human development provides not only a moral corrective to the limitations of anthropocentric approaches but also a constructive contribution to the pursuit of a just and sustainable global order.

2. Methodology

This study employs a qualitative and hermeneutical research design with the aim of analyzing the relationship between human dignity and the principles of sustainable development as articulated in the social teaching of the Catholic Church. Rather than relying on empirical procedures, it is based on a systematic examination of primary and secondary textual sources.

3. Sources and Selection Criteria

The primary sources consist of official documents of the Catholic Church, including social encyclicals from Rerum novarum (1891) to Laudato si’ (2015), as well as other apostolic letters and magisterial texts addressing human dignity, justice, solidarity, subsidiarity, and ecological responsibility. Additionally, patristic and missionary traditions, particularly the legacy of Saints Cyril and Methodius, are considered. The secondary sources include peer-reviewed theological, philosophical, and interdisciplinary studies on human dignity and sustainable development, along with strategic frameworks such as the United Nations’ 2030 Agenda. The criteria for selection were thematic relevance, scholarly credibility, and their contribution to linking human dignity with sustainability.

4. Analytical Framework

The analysis proceeded in two steps:

• Theological-Hermeneutical Interpretation: Church documents were examined within their historical and theological contexts in order to identify recurring principles related to human dignity and integral development.
• Comparative Analysis: Theological principles were compared with contemporary secular discussions on sustainability, particularly as reflected in the UN 2030 Agenda and reports of international organizations (IPCC, UNEP). This step made it possible to highlight points of convergence (solidarity, justice, ecological responsibility) as well as specific theological contributions (the sacred dimension of human dignity, integral ecology).

5. Research Design and Limitations

As a conceptual and normative study, the research does not involve respondents or quantitative data. It applies a systematic review of literature and comparative textual analysis. While this design enables deep normative reflection, it limits the possibility of empirical generalization. The findings should therefore be understood as a theological contribution to the interdisciplinary dialogue on sustainability.

6. Ethical Considerations

All sources analyzed are publicly accessible Church documents or academic publications. No human or animal subjects were involved in the research; therefore, ethical approval was not required. Nevertheless, the study adheres to the principles of academic integrity, accurate citation, and the responsible interpretation of both theological and interdisciplinary sources.

7. Initial Analysis

There is no doubt that early Christianity played a crucial role in shaping the civilizational and socio-cultural foundations of various societies. As confirmed by numerous scholarly studies as well as the practical experience of history, the missionary activity of the Church was not limited to the dissemination of religious faith but encompassed a comprehensive project of social renewal.

Adam and Trstenský (2024) Christian missions from their very beginnings integrally combined the spiritual dimension with cultural, political, and educational aspects, thereby contributing to the development of literacy, education, ethical norms, and the overall value orientation of societies. In this sense, early Christian teaching participated in shaping a value framework that transcended geographical and cultural boundaries and exerted a formative influence on diverse civilizational contexts (Maturkanič et al. 2023).

From its very beginnings, Christian teaching placed particular emphasis on social justice and equality, both grounded in the theological conviction of the inherent dignity of every human person (Luft and Veverková 2023). The aim of the Christian mission was to convey both spiritual and material values to all without exception, a vision that finds its continuation in the later social teaching of the Church. The values of justice and solidarity, which today constitute central themes of the social encyclicals, are inseparably linked in the present social context with the requirements of sustainable development. Sustainability is no longer understood merely as an environmental challenge but as a holistic approach to development that also encompasses equal opportunities, access to education, and dignified living conditions for all (Judák et al. 2023).

In Christian anthropology, equal opportunity is grounded in the doctrinal claim that every human being is unique, created in the image of God, and called to the fullness of life (Weber 2023). This equality is not based on a social or cultural construct, but on the ontological level of human existence. The Apostle Paul expresses this truth in the words: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal 3:28). From this perspective, human dignity becomes the criterion for all social structures and decisions. Although efforts to realize these principles in practice have often—throughout history and even today—met with resistance and misunderstanding, they remain a pressing challenge for building a just and sustainable society in the present (Roubalová et al. 2022).

A constitutive part of Christian teaching, as developed by the Catholic Church, is a set of moral principles that serve as the foundation for shaping a just and functional society. These principles emphasize the dignity of every human person, responsibility toward others, and respect for the created world. A future built on the principles of sustainable development requires not only technical solutions to environmental problems or the efficient management of resources, but above all, healthy interpersonal relationships and a morally ordered society. The quality of life and the future potential of society depend on the capacity of individuals and communities to live in truth, justice, and solidarity (Krogmann et al. 2023; Vakhovskyi 2023).

Without rooting in the values offered by Christian teaching—such as respect for life, service to the common good, and ethical responsibility—one cannot meaningfully envision an authentically human future (Zdechovský and Fialová 2023). Education for a culture of sustainability therefore encompasses not only ecological but also social and moral dimensions. High-quality and accessible education, grounded in respect for human dignity, constitutes a key instrument for preparing future generations to face the challenges of both the present and the future. This task is as urgent today as it was in the past, and its fulfillment requires the integration of faith, knowledge, and active citizenship (Rychnová et al. 2022).

An important dimension of the Church’s teaching is the promotion of cultural diversity and respect for local traditions, which enrich the common heritage of humanity (Adam 2025). The Church recognizes that genuinely inclusive and sustainable development is not possible without the active participation of local communities, their cultural expressions, and their value systems. The diversity of languages, customs, and forms of expressing faith is not an obstacle to unity but rather an enrichment of it—an essential condition for common growth in truth and solidarity (Krupa 2022; Lenovský and Slobodová Nováková 2023).

The concept of “unity in diversity” remains a lasting challenge for the Church, developed in various historical periods and documents. Saint John Paul II, in his encyclical Ut unum sint (John Paul II 1995), expressed his desire for unity among Christians; yet in his other writings and throughout his ministry, he continually emphasized the need for the unity of all humanity, grounded in respect for the dignity of every person and in the shared responsibility for the world we will leave to future generations (Dedová and Baník 2021; Hetényi and Ivanič 2017).

This unity is not one that suppresses differences but rather one that integrates diversity as a legitimate and creative expression of humanity. In this understanding, diversity becomes a means toward deeper mutual understanding among people as well as a fuller relationship with God. In the present context of global challenges, this vision proves to be particularly relevant: only through openness to others and respect for their uniqueness can we build a sustainable and just world for all (Petrovič et al. 2024).

A significant theme associated with sustainable development, which emerges as a new challenge and was not elaborated on in the past, is the environmental crisis. This crisis is often interpreted solely in terms of sustainable economic growth and ecology; however, such a view is overly narrow. Its essence lies in a distorted interpretation of the meaning of human existence—a perspective in which everything, including nature and the human person, is reduced to a tool for achieving goals and a means for satisfying needs, without recognition of their intrinsic value.

The teaching of the Church emphasizes that environmental issues cannot be separated from the question of human dignity. Humanity’s approach to nature is inseparably linked to its approach to the human person: if nature is regarded merely as an object for use, then the human being is likewise easily reduced to a resource or an instrument. The Church therefore offers a vision of society in which respect for creation is closely bound to reverence for the human person. Understood in this way, care for the environment is not merely a technical or ecological requirement, but part of a broader commitment to justice, the common good, and the vocation of the human being as a child of God.

8. Human Dignity in the Tradition of the Church’s Social Teaching

Since at least the second half of the twentieth century, Roman pontiffs have continuously addressed environmental issues and their social implications. Their stance, however, builds upon the deeper tradition of the Church’s social teaching, which began to take shape in the nineteenth century. At the center of this reflection stood the dignity of the human person and the pursuit of a just social order that would not deepen inequalities or generate social tensions.

Pope Leo XIII’s encyclical Rerum Novarum (Leo XIII 1891) is the foundational document of Catholic social doctrine. It emphasizes that the human person cannot be reduced to a mere instrument of labor or an object within the economic system. In the context of the Industrial Revolution, it rejected the exploitation of workers and warned against the social consequences of poverty and the polarization between capitalism and socialism. While the Pope rejected both extreme capitalism and the socialist idea of abolishing private property, he underscored that property necessarily possesses a social dimension and that its proper use must serve human dignity and the common good.

This emphasis on respect for the human person and his inalienable rights was further developed in subsequent documents such as Quadragesimo Anno (Pius XI 1931), Laborem Exercens (John Paul II 1981), and Centesimus Annus (John Paul II 1991). In these texts, the Church repeatedly affirms that every economic or social reform has meaning only insofar as it safeguards and promotes the dignity of the human person and enables his or her full flourishing within community life.

Pope John XXIII, in his encyclical Pacem in Terris (John XXIII 1963), turned attention to issues of peace, justice, human rights, and international cooperation during the tense climate of the Cold War. While the encyclical does not directly address ecological concerns, its emphasis on the common good and on the ethical limits of scientific and technological progress can be interpreted as a call for human responsibility toward the created world. At the heart of his teaching lies the dignity of the human person: the human being must not be reduced to a victim of power structures or uncontrolled development, but should be respected as a creature of God endowed with inalienable rights.

His successor, Paul VI, in the apostolic letter Octogesima Adveniens (Paul VI 1971), issued on the occasion of the 80th anniversary of Rerum Novarum, brought the Church’s social doctrine into the context of new social and environmental challenges. The Pope underlined that the rapid transformations of the modern world threaten human dignity: urbanization generates social alienation, poverty, and the erosion of natural bonds, while unchecked industrialization leads to pollution and environmental destruction.

Paul VI made it clear that environmental degradation is not merely a technical issue, but one with profound anthropological and ethical dimensions: it undermines the conditions for a dignified life, aggravates inequalities, and creates new forms of exploitation. For this reason, he linked the ecological question with that of justice and equality among peoples. According to Paul VI, the Church must not succumb to ideologies that deny the dignity of the person—whether Marxism or extreme capitalism—but is called to stand firmly on the side of the human being and his fundamental rights.

Already half a century ago, Paul VI prophetically emphasized the need to respect the rights of minorities, to recognize the dignity and social status of women, and to ensure the active participation of young people in shaping a more just society. At the center of these challenges always lies the protection and promotion of human dignity, inseparably linked with a responsible relationship to nature and the common good.

John Paul II addressed the theme of a sustainable future and social justice already in his first encyclical, Redemptor Hominis (John Paul II 1979), in which he placed the dignity of the human person at the very heart of all reflections on the challenges of the modern age. In later documents, such as Ut unum sint (John Paul II 1995), he repeatedly underscored that human dignity is the fundamental value from which all requirements for sustainable development and just social order flow (Hamarová et al. 2024).

In the encyclical Laborem Exercens (John Paul II 1981), he emphasized that work is more than an economic activity—it is primarily a form of self-realization and an expression of human dignity. The Pope defended the rights of workers, stressed the importance of just working conditions, and highlighted solidarity among employees as a path to protecting the human person against exploitation.

In Sollicitudo Rei Socialis (John Paul II 1987), John Paul II updated the Church’s social teaching in the context of global inequalities. He pointed to the dramatic gap between rich and poor countries, the indebtedness of the developing world, and the irresponsibility of wealthy nations that neglect their duty of solidarity. According to John Paul II, this constitutes a moral problem, as inequality and poverty directly threaten the dignity of millions of people. The themes he already articulated in the 1980s later became integral to the agenda of the United Nations Sustainable Development Goals.

The encyclical Centesimus Annus (John Paul II 1991), issued on the centenary of Rerum Novarum (Leo XIII 1891), continued the tradition of the Church’s social teaching and critically assessed the consequences of unrestrained capitalism. John Paul II pointed out that an economic system which fails to respect human dignity inevitably leads to value disorientation, the reduction of the person to a mere instrument, and indifference toward the future. As an alternative, he proposed the vision of a society built upon the principle of subsidiarity. This principle ensures that authority is not delegated only in a centralized manner, but that space is given to communities and individuals who best know their own needs and are capable of taking responsibility for their decisions. Understood in this way, subsidiarity is the key to a free and just society, where the dignity of the person remains the inviolable foundation.

Benedict XVI dedicated his encyclical Caritas in Veritate (Benedict XVI 2009) to the theme of sustainable development. In it, he emphasizes that authentic development cannot be merely economic but must also include ethical and solidaristic dimensions. True progress is measured by the extent to which it respects human dignity, contributes to the common good, and simultaneously takes ecological sustainability into account. The Pope criticizes deregulated capitalism, which produces injustice, poverty, and environmental devastation. The protection of creation is therefore described as a moral obligation arising from the conscience of every person.

Benedict XVI stresses that irresponsible exploitation of natural resources not only destroys the environment but also deepens the unjust distribution of goods that belong to all humanity. For this reason, he places justice at the very foundation of a sustainable future: the use of the earth’s gifts must not be a privilege of the wealthy but must guarantee dignified living conditions for all. The encyclical further highlights the ambivalent nature of science and technology. The Pope acknowledges the great potential of technology to address the challenges of sustainable development, but only if it is used responsibly and in the service of the higher goal—respect for human dignity and the fulfillment of God’s will. He warns against the misuse of technology, particularly in the field of bioethics, where genetic manipulation and biotechnologies may endanger human dignity already at the earliest stages of life.

According to Benedict XVI, a sustainable future is possible only if it is also a just future. He highlights the imbalance whereby poor countries provide resources from which primarily wealthy nations profit, while they themselves remain in poverty. In his view, this model of capitalism has already reached its limits: it has depleted natural resources, created an unjust global system, and now threatens not only fundamental human rights but also the very existence of humanity on earth. As Celia Deane-Drummond has argued, human dignity itself can be conceived in ecological terms, since it mediates between the uniqueness of the person and the interconnectedness of all life. This perspective resonates with Laudato si’’s call for an integral ecology that resists both anthropocentrism and reductionism.

9. Laudato si’—Human Dignity and the Ecology of the Person

The planet today faces a profound environmental crisis: climate change, loss of biodiversity, pollution, and the depletion of natural resources. These phenomena are not only ecological problems but also directly threaten human health, well-being, and the conditions of a dignified life (IPCC 2025; United Nations (UN) 2015).

In his encyclical Laudato si’, Pope Francis (2015) writes: “Were someone to observe our planet from without, they would be struck by the kind of behaviour which at times appears self-destructive.” (LS §55). Such behaviour arises from a mentality focused on the immediate satisfaction of needs, which reduces both nature and the human person to instruments and thereby denies their inherent value and dignity.

The encyclical builds on the tradition of the Church’s social teaching and speaks of the need for a new evangelization that unites environmental, social, cultural, and spiritual dimensions. All these areas are inseparably linked with respect for human dignity and with responsibility for our common home. Francis therefore emphasizes dialogue, respect for diversity, and solidarity as essential conditions for truly sustainable development.

According to the Pope, the core of the crisis is an anthropological disorientation: the way humanity abuses nature reflects how it approaches itself and other people. When the environment is reduced to a mere resource for economic profit, human beings—especially the poor and vulnerable—are diminished to “costs” or “obstacles” to development. Therefore, the Pope speaks of the need for a human ecology that protects human dignity no less than the natural environment.

At the beginning of the encyclical, Francis formulates his intention: “I wish to enter into dialogue with all people about our common home” (LS §3). This dialogue rests on three pillars:

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the acceptance of scientific knowledge about the state of the planet,

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ethical and spiritual reflection on its meaning,

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a vision of integral ecology that links humanity’s relationship with nature to its relationship with the human person and his or her dignity.

The aim is not to collect information but to lead toward a profound—sometimes painful—awareness and a sense of personal and moral responsibility for addressing the crisis (LS §19).

The encyclical therefore analyzes current problems in a way similar to UN documents: climate change, extreme weather events, rising sea levels, pollution, deforestation, shortages of water, energy, and food, and the “throwaway culture.” Yet the Pope adds a crucial anthropological perspective: these phenomena are not merely ecological but directly threaten human dignity and survival.

Francis also points out the unjust global system in which poor countries bear the burden of ecological destruction, while wealthy states and multinational corporations exploit resources for their own benefit. He therefore speaks of the ecological debt of wealthy countries toward the poor (LS §52). Human ecology thus also encompasses social justice, since without it there can be no dignified life (Plašienková 2019).

A significant feature of Laudato si’ is the psychological and anthropological dimension of the crisis. The environment influences how a person perceives themselves, others, and the world (LS §47). Chaotic and polluted surroundings lead to inner unrest and a loss of balance, while the digital environment creates “mental pollution” (Tkáčová and Slivka 2021). This too threatens the integrity of the person and his or her dignified life.

In the third chapter, the Pope presents a vision of integral ecology (LS §130), which goes beyond the framework of the natural sciences. It is rooted in the experience of St. Francis of Assisi, for whom even the smallest parts of creation were brothers and sisters. Ecology understood in this way is not merely an intellectual concept but an emotional and spiritual bond that leads to moderation, reverence, and care for all creation (LS §11). Northcott develops a political theology that frames climate change as both an ecological and moral crisis. By linking environmental degradation with failures of justice and governance, he complements Laudato si’’s emphasis on the inseparability of protecting nature and protecting humanity (Northcott 2014).

Francis emphasizes that today’s problem is not a lack of information but a lack of inner motivation and of a profound bond with nature and with other human beings. Therefore, ecological renewal must also be a renewal of the human heart and a new understanding of human dignity. The integrity of ecology begins with the human person: with his or her relationship to self, to others, and to God (LS §§90–95). From a South African perspective, Ernst Conradie stresses that ecological sustainability cannot be detached from the struggle for social and economic justice. His theology echoes the encyclical’s concern that environmental degradation disproportionately affects the poor and thus constitutes a violation of human dignity (Conradie 2015).

Laudato si’ thus shows that the protection of nature and the protection of humanity cannot be separated. Human ecology is fundamental because without respect for the dignity of the person, the dignity of creation itself cannot be safeguarded (Thurzo and Thurzo 2025). In this light, in the following section, the anthropological horizon of Laudato si’ is taken up and applied more concretely to the cultural and social dimensions of sustainability. The call for integral ecology (§§137–162) and for an “ecological conversion” (§§217–221) becomes here the interpretive lens for understanding how human dignity shapes communal life, education, and political responsibility. In this way, the following section continues and deepens the trajectory initiated by Laudato si’, showing that care for our common home is inseparable from the respect for the inalienable worth of every person. Mary Evelyn Tucker and John Grim highlight how Catholic social teaching is enriched by interreligious and cross-cultural dialogue on ecology. Their work illustrates how Laudato si’ contributes to a broader global conversation on the moral foundations of sustainability (Tucker and Grim 2016).

10. Faith, Human Dignity, and Ecological Renewal

Building directly on the vision articulated in Laudato si’, the following section develops the implications of human dignity for the social and cultural dimensions of sustainability. The call for an integral ecology (§§137–162) provides the conceptual horizon, while the appeal for ecological conversion (§§217–221) grounds the practical orientation. What follows therefore illustrates how the principles outlined in the encyclical can shape concrete reflections on community life, education, and broader cultural practices.

Alongside identifying the symptoms and causes of the environmental crisis, the encyclical Laudato si’ also offers a path toward motivation and education, one that is rooted in the Christian faith. Pope Francis emphasizes that religious faith can be a powerful impulse for responsible ecological behavior, since it provides not only a moral framework but also deeper reasons grounded in the dignity of the human person (LS §64).

The biblical foundations of this approach can already be found in the Book of Genesis, where stewardship is described in a way that cannot be reductively understood as anthropocentric domination. The Old Testament provisions concerning the sabbatical year or the sharing of harvests with the poor show that human dignity and social justice are closely linked with respect for creation (Plašienková 2020).

Human freedom, when exercised with the awareness of the interconnectedness of all being, can, according to Francis, positively contribute to the flourishing of creation (LS §79). The Christian tradition therefore teaches that the human being is not the goal of creation but its part. Precisely when a person recognizes their own sacredness and inviolable dignity, they also discover the sacredness and value of the whole created world (Jiřišťová and Medzihorský 2023; Janáčková et al. 2024).

Laudato si’ can thus be read as a pastoral call to the faithful to become active participants in addressing the ecological crisis, for the way a person behaves toward nature is directly connected with how they perceive themselves and their dignity. As White (1967) already noted, ecological behavior is always a reflection of the human self-understanding in relation to the world. Jenkins underlines that sustainability is above all an ethical project requiring creativity and responsibility. His reflections converge with Pope Francis’ warning against the “technocratic paradigm” and his insistence that human dignity provides the normative axis for ecological practices (Jenkins 2013).

At the same time, the Pope responds to critiques that a misinterpretation of Christianity—especially of the texts of Genesis—contributed to an exploitative relationship with nature. The encyclical corrects this error: the “dominion” of human beings over creation cannot be understood as domination but as a responsibility arising from human dignity. In this spirit, Francis warns against a fundamentalist interpretation of Scripture that ignores its ethical and relational message (McAleer 2023).

Librová (1994) compares the Christian understanding of nature with pagan traditions that emphasized wonder and sacred reverence toward nature. Laudato si’ takes up this motif and becomes a theological corrective—reminding us that the loss of reverence for creation is simultaneously a loss of reverence for the human being and for human dignity. As White stressed: “Since the roots of our ecological crisis are so largely religious, the remedy must also be essentially religious” (White 1967, p. 1205).

The encyclical therefore is not merely an analytical description of ecological challenges. It is a mobilization of the spiritual and ethical resources of the Christian tradition, intended to lead to a renewed moral commitment (McAleer 2024). If this message does not remain confined to Church documents but is lived out in Christian communities, it can become a significant contribution to global ecological renewal—and at the same time to the renewal of a dignified life for all people.

11. Results of the Analysis

The analysis of magisterial documents of the Catholic Church and related theological sources has revealed several key findings:

The dignity of the human person as a fundamental principle—In all the examined documents, human dignity appears as the foundational value from which justice, solidarity, and subsidiarity are derived. This value is understood as inalienable, since it arises from the creation of the human being in the image of God.

From the social encyclicals of Popes Leo XIII, John XXIII, Paul VI, John Paul II, Benedict XVI, and Francis, the Catholic tradition has continuously reflected on both the spiritual and material dimensions of human life.

• Integration of sustainability principles—Contemporary Church documents (especially Laudato si’) explicitly link human dignity with the environmental and social dimensions of sustainable development, emphasizing the concept of “integral ecology.”
• Convergent points with secular frameworks—The principles of Church teaching align with selected goals of the United Nations 2030 Agenda, particularly in the areas of equality, solidarity, education, peace, and environmental protection.

These findings demonstrate that human dignity functions as the central thread uniting the diverse strands of Catholic social teaching, from earlier papal encyclicals to the recent vision of Laudato si’. The analysis makes clear that sustainability is not treated merely as a technical or economic challenge but as a moral horizon grounded in the inviolable worth of the human person. Moreover, by showing how CST resonates with international frameworks such as the UN 2030 Agenda, the results highlight the global significance of this tradition beyond confessional boundaries. In this sense, the findings provide both a clarification of the Church’s teaching and a resource for interdisciplinary dialogue on the ethical foundations of ecological sustainability.

12. Discussion

The results suggest that reflection on sustainable development cannot be limited to technical and environmental solutions alone, but must necessarily include an anthropological and ethical dimension. The Catholic tradition brings several specific emphases into the debate:

Theological grounding of human dignity: While secular approaches justify human dignity primarily on philosophical or legal grounds, the Church’s teaching understands it as a gift rooted in creation. This dimension enriches the discussion with a deeper spiritual foundation (Maturkanič et al. 2024).

Integral ecology: Pope Francis’ concept broadens the horizon of sustainability to include existential and spiritual dimensions. Environmental crises are not merely technical problems but also expressions of a distorted anthropology and of the human relationship to self, to others, and to God (Nemec and Blaščíková 2023; Presi et al. 2024).

Historical continuity: From the early Church to contemporary encyclicals, there is a consistent effort to promote inclusive and culturally sensitive development. This aspect can also be valuable for today’s discussions on globalization and intercultural dialogue (Šuráb et al. 2024; Alaverdov 2023).

Challenges for practical implementation: Although Church documents provide a coherent vision, their effectiveness depends on their application in everyday life (pastoral practice, Catholic schools, Christian communities). The linkage of principles with concrete practice thus remains one of the main challenges (Hospodár 2025; Ezeh 2015).

The discussion thus confirms that human dignity constitutes the theological and ethical basis for building a just and sustainable society, integrating multiple dimensions—social, cultural, environmental, and spiritual (Máhrik et al. 2024; Králik 2024).

The discussion confirms that the relationship between human dignity and ecological sustainability is not merely theoretical but has practical implications for various spheres of life. In education, the emphasis on dignity calls for pedagogies that form ecological awareness together with moral responsibility. In political life, the recognition of ecological debt and intergenerational justice challenges policymakers to evaluate development strategies not only in terms of efficiency but also fairness and inclusion. Within church communities, the appeal to ecological conversion provides a pastoral horizon for integrating environmental care into catechesis, liturgy, and social outreach. By articulating these implications, the analysis suggests that Catholic social teaching can serve as both a critical voice against reductionist paradigms and a constructive partner in building sustainable futures.

13. Conclusions

A reflection on the encyclical Laudato si’ shows that the environmental crisis does not appear merely as an ecological or economic problem but above all as an anthropological and moral crisis. At its center lies the question of how the human being understands themself, their dignity, and their place within creation (Sedláček 2012). Wherever the dignity of the person is reduced to a tool of production or consumption, the relationship with nature is simultaneously disrupted. Conversely, disrespect for nature appears as a reflection of disrespect for the human being and their fundamental rights.

Laudato si’ thus stands in continuity with the social teaching of the Church, which has been shaped since Pope Leo XIII’s encyclical Rerum novarum (Leo XIII 1891), where the foundation was laid for linking social justice and human dignity. Pius XI, in Quadragesimo anno (Pius XI 1931), developed the idea of solidarity and subsidiarity, which were later actualized by John Paul II in his encyclicals Laborem exercens (John Paul II 1981), Sollicitudo rei socialis (John Paul II 1987), and Centesimus annus (John Paul II 1991). In these, it became clear that human dignity represents the basis of every just social order and that economic development without respect for the human person leads to exploitation and degradation of personality.

John XXIII, in Pacem in terris (John XXIII 1963), and Paul VI, in Octogesima adveniens (Paul VI 1971), pointed to new challenges related to peace, rights, and the social problems of industrialization, while also raising awareness of the threats posed by uncontrolled technological development to a dignified life. Benedict XVI, in the encyclical Caritas in veritate (Benedict XVI 2009), clearly connected the theme of human dignity with environmental protection, emphasizing that both technology and the economy prove to be valuable only when they serve the human person and the common good (Viglaský and Tóthová 2024).

In this line also stands Pope Francis, who in Laudato si’ represents the ecological question as a question of dignity. It is not only about protecting nature in the narrow sense but about an integral human ecology, where care for creation is joined with the recognition of the inviolable dignity of every human person. It has become clear that the Christian tradition, grounded in the biblical message of stewardship and solidarity, offers not only moral arguments but also spiritual motivation for responsible living and for solidarity with the most vulnerable.

In conclusion, this study has shown that the ecological question cannot be separated from the question of human dignity. By tracing the development of Catholic social teaching and focusing in particular on the vision of Laudato si’, the analysis clarified how sustainability must be understood not only in environmental and economic terms but also in moral, cultural, and spiritual dimensions. The originality of this contribution lies in highlighting the anthropological core of Catholic teaching on social and ecological issues as a resource for global debates on sustainability, thereby bridging ecclesial reflection with international frameworks such as the UN 2030 Agenda (Kocourek 2021). While the scope of this article has been limited to selected papal documents, future research may further expand the dialogue with other traditions and interdisciplinary fields. What remains clear is that the dignity of the human person offers a normative compass for the pursuit of a just and livable future for all.