The study demonstrates how the papal encyclical Laudato Si’ by Pope Francis can be translated into concrete environmental programs by a Catholic minority community living in a predominantly Muslim region.
Southeast Aceh is internationally recognized for its tropical forests, which function as critical carbon sinks and biodiversity reservoirs. Yet the region faces mounting pressure from deforestation, land conversion, and forest fires. While religious institutions are often mentioned in environmental discourse, empirical research on minority religious communities responding to ecological crises remains limited. This study fills that gap.
From Church Teaching to Grassroots Action
Rather than limiting Laudato Si’ to sermons or symbolic campaigns, the local Church developed what the researchers describe as an “integral ecology” model. This framework integrates three interrelated dimensions:
- Spiritual Dimension – Ecological conversion through preaching, catechesis, and faith formation.
- Social Dimension – Participatory community structures that foster collective responsibility.
- Technical Dimension – Sustainable reforestation practices, including agroforestry and adaptive local seedlings.
The researchers employed a qualitative phenomenological approach. They conducted in-depth interviews with nine key informants and organized focus group discussions with 17 participants, including parish leaders, youth members, and community figures. This method allowed them to explore how Church actors experience and interpret ecological responsibility in daily life.
The findings show that reforestation is framed not merely as an environmental project but as an expression of faith. According to Tibo and Bere, ecological restoration begins with “a transformation of the heart,” supported by communal structures and implemented through systematic action.
A Structured and Science-Based Reforestation Strategy
The reforestation program follows a detailed and organized process. Land identification includes surveys, coordination with local authorities, and environmental analysis. Importantly, land clearing is carried out without burning, aligning with conservation principles and Indonesian environmental regulations.
Key technical steps include:
- Digging planting holes measuring 50x50x50 cm
- Applying 30% organic fertilizer
- Constructing terraces and rorak water channels on sloped terrain
- Implementing agroforestry systems
- Selecting locally adaptive and economically beneficial seedlings
Seed sources come from three channels: community-led nurseries, collection of local seeds, and government support. This hybrid strategy strengthens both independence and institutional collaboration.
The projected tree survival rate reaches 80–90 percent, with a minimum target of 85 percent. Monitoring includes regular measurement of tree height, trunk diameter, and leaf condition, documented systematically for evaluation.
100 Percent Community Participation
One of the most striking outcomes is full participation among targeted parish members. The program involves families, youth groups, and junior high school students through a structured rotation system for long-term tree care.
Community-based involvement reduces maintenance costs by up to 50 percent due to collective labor. More importantly, it builds a strong sense of shared ownership. The study reports a satisfaction rating of 9 out of 10 among participants.
Reforestation activities are not one-day ceremonial events. Parishioners remain involved in monitoring, replacing failed seedlings, and evaluating progress. This sustained engagement transforms environmental care into a communal identity.
Addressing Field Challenges
The program faces real obstacles: steep terrain, dense vegetation, limited equipment, and wildlife threats. Instead of relying on mechanized solutions, the community responds through manual cooperation and perseverance.
To manage pests and extreme weather, the team uses environmentally friendly local materials and adaptive techniques. Regular monitoring enables early detection of problems and rapid response.
Evaluation is continuous. If certain species show low survival rates, they are replaced with more adaptive varieties in the next planting cycle. This adaptive learning approach ensures long-term resilience.
Environmental Education Beyond the Pulpit
The Church integrates ecological values into spiritual and educational activities, including:
- Sermons and ecological catechesis
- Faith-and-ecology retreats
- Family gatherings
- Youth and school-based programs
This model emphasizes habit formation rather than abstract theory. By involving multiple generations, the Church builds a sustainable ecological culture within and beyond the parish.
Policy and Educational Implications
The study offers a value-based conservation blueprint relevant to:
- Local governments, as a model for community-based forest conservation
- The Catholic Church in Indonesia, as a contextual application of Laudato Si’
- Educational institutions, for integrating eco-theology into curricula from elementary to university levels
- Interfaith communities, as an example of minority-led ecological collaboration
The research concludes that technical solutions alone cannot resolve ecological crises. Sustainable environmental restoration requires spiritual transformation, strong community structures, and systematic action.
Author Profiles
Paulinus Tibo, S.Fil., M.Th. is a lecturer and researcher at STP St. Bonaventura Delitua, Medan. His academic focus includes contextual theology, catechesis, and ecological spirituality.
Paulus Halek Bere, M.Th. is an academic at the same institution, specializing in ecological spirituality and faith-based community education.
Source
Paulinus Tibo & Paulus Halek Bere. Contextualizing Laudato Si’ Responding to the Church’s Role in the Ecological Crisis in Southeast Aceh. Indonesian Journal of Advanced Research (IJAR), Vol. 5, No. 2, 2026, pp. 203–220.
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