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1.1. Where the Thought Is Born
of the papal encyclical beginning with Laudato Si," which is the Magna Carta
of creation care approach.
Creation care differs fundamentally from environmental protection framed
in religious terms. It emphasizes the stewardship of Gods created world and
thus integrates ecological perspectives with contributions from diverse
disciplines, such as the legal sciences.
The effectiveness and practical results of the anthropocentric legal regulatory
methods that are predominantly widespread globally — despite the numerous
international (multilateral) conventions, declarations, commitments and
institutional protection activities implemented by states — are now highly
questionable.’ Surveys of the results inspire new goals* as humanity is in the
final hours of the possibility of change, of ecological conversion.
The protection of creation appearing between approaches expressing the
relationship between man and nature appears in legal codification only partially
and not explicitly consciously, for example, in the approach following the
precautionary principle. The protection of creation, which is also recognized
and urged to be implemented in Christian religious social teachings,’ but
other religions also set a similar priority of values” and think in a similar way
about nature, which they identify with creation." The place and role of man
is a key issue in the protection of creation.
Man’s responsibility and obligations for the created world as a whole also
strengthen its reaping of its benefits. Géza Kuminetz identifies the religious
worldview (theocentric type) as the third typology of the relationship between
6 Pope Francis, Laudato Si’ (encyclical letter), Acta Apostolicae Sedis 107 (2015): 887-945, https://
www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_
enciclica-laudato-si.html.
7 See, for example, Decision (EU) 2022/591 of the European Parliament and of the Council of 6
April 2022 on the General Union Environment Action Programme to 2030, Official Journal of
the European Union L 114 (12 April 2022): 22-39.
8 Intergovernmental Panel on Climate Change (IPCC), Special Report on the Impacts of Global
Warming of 1.5°C (Geneva: IPCC, 2018), https://www.ipcc.ch/sr15/; Sir Partha Dasgupta,
The Economics of Biodiversity: The Dasgupta Review (Final Report, HM Treasury, London,
2021), https://www.gov.uk/government/publications/final-report-the-economics-of¬
biodiversity-the-dasgupta-review.
See, Brigitta Hidvéghiné Pulay, Az egyhdzi tanttdsok és a kornyezetvédelem parhuzamos titja
[The Parallel Path of Church Teachings and Environmental Protection] (Budapest: Szent István
Institute, 2022), https://szentistvanintezet.hu/tanulmanyaink/6.
See, Harold Coward, “Hindu Views of Nature and the Environment,” in Nature across Cultures:
Views of Nature and the Environment in Non-Western Cultures, vol. 4, ed. Helaine Selin
(Dordrecht: Springer, 2003), 411-19. https://doi.org/10.1007/978-94-017-0149-5_21,
https://link.springer.com/chapter/10.1007/978-94-017-0149-5_21.
See, e.g., Tamas Béres, “Kortars protestans 6koteolégidk” [“Contemporary Protestant
Ecotheologies”], in “Isten látta, hogy jó": A teremtés igazsága, a teremtésvédelem kötelezettsége.
Teológiai tanulmányok [/God Saw That It Is Good": The Truth of Creation, the Obligation of
Creation Protection. Theologica! Studies], ed. Attila Puskás and Máté Gárdonyi (Budapest:
Szent Istvan Tarsulat, 2024), 200-12, Varia Theologica 15.
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