In Laudato Si’, Pope Francis advances the concept of integral ecology to connect the environmental crisis with a range of social crises afflicting our societies. This concept is grounded in a theological commitment, but directed towards its political effects. Those two trajectories are represented by the encyclical’s articulation of a spiritual awakening described as an ecological conversion and its repeated calls to dialogue. Francis is not unaware of the risk that a naïve engagement in dialogue could stifle serious mitigation of the crises we face. Yet, even with many dire warnings about outcomes, much of the contemporary discourse around the climate and biodiversity crisis runs the risk of underestimating the nature of the problem. Apocalyptic theology, specifically in the work of William Stringfellow, is proposed as a valuable interlocutor at this point. Stringfellow’s account of the Christian life as a battle with the forces of Death allows Christians to name that which we are converted from in an ecological conversion, strengthening the grounds upon which dialogue is engaged.

在劳达托西'，教皇弗朗西斯提出了整体生态学的概念，将环境危机与一系列困扰我们社会的社会危机联系起来。这个概念以神学承诺为基础，但针对其政治影响。这两条轨迹由通谕对被描述为生态转变的精神觉醒的阐述及其对对话的反复呼吁所代表。弗朗西斯并非没有意识到，天真地参与对话可能会扼杀我们面临的危机的严重缓解的风险。然而，即使有许多关于结果的可怕警告，当代关于气候和生物多样性危机的大部分讨论都有低估问题性质的风险。启示神学，特别是在威廉·斯特林费罗的著作中，在这一点上被提议为有价值的对话者。从生态转变中，加强对话的基础。