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The encyclical letter of Pope Francis, “Praised Be: On the Care of Our Common Home” (Laudato si’), presented an excellent opportunity to spark a conversation between economics and faith-based discourses on sustainability. The encyclical underlined the human origins of the ecological crisis and proposed fundamental changes in organizing our economic life. Among the important suggestions put forward by the Pope are increased frugality in consumption and acknowledging the intrinsic value of nature.

Frugality implies rebalancing the spiritual and material values in economic life. This may lead to the rehabilitation of the substantive meaning of the “economic” and the revival of the corresponding logic of sufficiency. Despite their different ontological and anthropological conceptions, the ecological position of the Pope’s encyclical has close links with Deep Ecology and Buddhist Economics. Both Deep Ecology and Buddhist Economics point out that emphasizing individuality and promoting the greatest fulfillment of the desires of the individual together lead to destruction. Happiness is linked to wholeness, not to personal wealth.

Mainstream economics fails to acknowledge the intrinsic value of nature. It is happy to put value on environmental goods and services merely on the basis of a market value determined by competing economic actors. But price, for sure, is an inappropriate model for assessing the value of natural entities. There is no algorithmic solution to nature’s allocation problems. Decisions and policies related to nature require making qualitative and multiperspective considerations and the proper use of our wisdom, knowledge, and experience.

Pope John Paul II named Saint Francis as the “heavenly patron of those who promote ecology.” Revisiting the Franciscan values, as lived by St. Francis, could be of great help in solving our ecological, economic, and social problems. St. Francis can show the way to deal with Mother Earth for the sake of the future of the planet. His passionate love for creation, his adoration of seeing God in everything and everywhere, and therefore the adoration of the beauty of creation, his experience of God in the world as an incarnation theological principle, and his ways and actions of compassion give witness to a brotherly love toward everybody and everything. A Franciscan approach to integral ecology includes vulnerability, being connected, voluntary poverty, compassion, solidarity, contemplation and attentiveness, justice and peace, and prophetical wisdom.

The chapter presents a real life project in the “Klostergarten” of the Capuchin Franciscans in Muenster, Germany. To reestablish biodiversity and knowledge of how to use and preserve rare and old agricultural species, traditional varieties of regional apple trees, a good number of herb and vegetable strains have been reintroduced in the garden of the Capuchin Franciscans in Muenster. The importance of biodiversity and a holistic-spiritual approach toward nature is made clear to people visiting the garden through documentation, guided tours, and educational programs.

Peace on Earth has often been elusive, with more times on Earth spent at war rather than peace. This paper examines the nature of peace with its antithesis of war, focussing on the impact of war on the planet, which is not a primary consideration when war is waged. War leaves negative planetary legacies, which are of major concerns in times of population growth whilst living on a finite planet. Who should be responsible for planetary impact of war is considered, with some focus on government and other organisations. Collaborative strategies for caring for the planet through guidelines and level of departments of defence and national law-making organisations at national levels are discussed, as well as overviewing the focus and role of the United Nations and the associated Sustainability Goals. The paper concludes by suggesting that a more powerful way to influence us in our responsibilities to live peacefully, rather than a virtuous ‘should not’ approach, is the need to shift back to a moral positioning in our perspectives as humans being part of the ecosystem, so that we view ourselves as being at one with all life. In this perspective, if we incur harm to this planet, we are harming ourselves. Suggestions for living in a more peaceful way are drawn from indigenous wisdom and spiritual teachers, particularly the current Pope Francis.

This chapter focuses on the care of our “common home,” emphasizes the complexity of the crisis, and suggests the path to overcome it through renewed environmental, economic, anthropological, and social ecology. Starting from the premise of the Encyclical Letter Laudato Sì (Pope Francis, 2015), the chapter discusses the role of leadership models based on virtues and moral constructs to promote a new business culture. Which leadership models and which business models are necessary to guide companies toward the integral development?

After a review of the Encyclical Letter, the chapter traces the theoretical framework of leadership theories connected with the emergence of a sustainability-oriented business model. The empirical analysis explores three cases of exemplary Italian companies which show how entrepreneurs can promote cultural reorientation, can help others to unlearn the bad habits of “turbo-capitalism,” and place value on humanity, relationships, and the love of the place in which they do business.

This chapter contributes to the development of leadership approaches and models incorporating the orientation toward the common good. Accordingly, it highlights the “roots” of entrepreneurial and managerial behavior which appear to inspire a profound rethinking of business conduct. From the business examples analyzed, the chapter shows models that make integral development possible.

It is not surprising that the dominant cognitive frame through which most audiences view climate change is that of an environmental problem. However, this messaging strategy has proven susceptible to counter-attacks, defensing processing, and other cognitive biases. As such, many environmental advocates are switching gears. From Barack Obama to Pope Francis, the environment-as-public-health-concern narrative is increasingly found in climate change messages. This strategy involves making the abstract issue of climate change more concrete by tying it to negative health impacts, like asthma, heat-related illness, and the spread of disease. Understanding why and for whom this strategy is persuasive, particularly in a social media context where users often encounter persuasive climate change messages, can help advance theory and practice.

The purpose of this chapter is two-fold: 1.) Test the effects of climate message frame (damage to nature or damage to public health), message source (liberal or conservative organization), and the use of visual human exemplars (present or absent) in social media messages; and, 2.) Assess the predictive utility of different conceptual frameworks (personification, construal level theory, and moral foundations theory) as explanatory mechanisms for persuasive social media climate message effects. The results of a nation-wide experiment reveal that the use of visual exemplars matters when climate change is framed as an environmental problem, but otherwise message frame, source, and visual exemplar use have little impact on policy attitudes. Further analyses demonstrated that multiple conceptual mechanisms related to the aforementioned theories help explain social media effects on climate change attitudes.