Pope Leo XIV left Rome for a tour of Turkey and Lebanon and prayed Tuesday at the ruins of the 2020 Beirut port explosion, a site that has become a stark symbol of Lebanon’s dysfunction, impunity, and unresolved trauma. His visit marks the final day of his trip to the country.

Relatives of some of the 218 people killed in the blast stood silently as Leo arrived, holding photos of their loved ones. They gathered beside the skeletal remains of the last surviving grain silo and the charred piles of cars ignited by the explosion. Pope Leo stood in silent prayer amid the wreckage.

The August 4, 2020 blast, one of the largest non-nuclear explosions in the history of the world — occurred when hundreds of tons of improperly stored ammonium nitrate detonated in a port warehouse. The explosion tore through Beirut, caused billions of dollars in damage, and devastated entire neighborhoods. The explosion generated a seismic event measuring 3.3 in magnitude, as reported by the United States Geological Survey. Its effects were felt in Lebanon and neighbouring regions, including Syria, Israel, and Cyprus, over 240 km (150 mi) away.

Five years later, families of the victims are still demanding justice. No officials have been convicted, and the judicial investigation has faced years of obstruction. Locals say that the Hezbollah, a terror state, within a state is to blame. Of course it’s hard for people to say that publicly or they will be assassinated in Lebanon.

Later, the pope celebrated Mass along the Beirut waterfront, calling for Lebanon to be a “home of justice and fraternity” and a “prophetic sign of peace” in the region.

In his homily, Leo acknowledged the many layers of crisis that have scarred Lebanon, referencing the port blast, economic collapse, and “the violence and conflicts that have reawakened ancient fears.”

He said it is natural for people to feel “paralyzed by powerlessness in the face of evil and oppressed by so many difficult situations.”

But the pope urged the Lebanese not to surrender to despair, insisting that hope and justice are essential parts of the country’s future.

“Let us cast off the armor of our ethnic and political divisions, open our religious confessions to mutual encounter and reawaken in our hearts the dream of a united Lebanon,” he said. “A Lebanon where peace and justice reign, where all recognize each other as brothers and sisters.”

“Lebanon, stand up,” he added. “Be a home of justice and fraternity! Be a prophetic sign of peace for the whole of the Levant!”

Lebanon was never meant to be a Catholic country, but it was designed as a multi-confessional state with political power shared between Christians and Muslims. Under the 1943 National Pact, the president must be a Maronite Christian, giving Christians a guaranteed leadership role. Decades of civil war, demographic shifts seeing Christians flee, and regional conflicts have since eroded that balance, leaving the system strained and often paralyzed.

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The new Al Mizan offers Quranic context to ecological concerns and questions

Similar to Pope Francis encyclical Laudato Si’ published in 2015, Al-Mizan is an Islamic-inspired global call to head the cries of the people and the earth seeking to inspire billions of people from all religions in all parts of the world to tend to our one planet, our home.

The Muslim-based Covenant ushers in a movement for comprehensive action and concerted efforts to achieve, collectively, sustainable lifestyles. Some of the topics inside include the prohibition of killing birds for sport, protecting nature and plants, and the discussion on genetic engineering, if it’s satanic or sent from God? In this case, only questions are asked? 

We quote from the guide: “Genetic engineering brings with it a host of ethical and practical problems. Is genetic manipulation to be prohibited absolutely as the satanic “changing of God’s creation,” which may lead to environmental catastrophe? Or does it offer legitimate means to cure genetic illnesses and to stave off starvation by enhancing the drought resistance and disease resistance of our crops?

“We might bear in mind that justifications are offered for most evils on the basis of the benefits they bring, whereas if, like intoxicants and gambling, the harm in them is greater than the good, the sharī‘ah requires their prohibition. If, on the other hand, genetic engineering is permissible within limits, how are these limits to be defined?”

“Al-Mizan,” or “balance” in English, gives a Muslim perspective on how faith can inform and inspire action in the face of current global ecological challenges. It calls on Muslims and the broader global community to unite to restore ecological balance and preserve the Earth for future generations.

“The word ‘Al-Mizan,’ the title of our treatise, means equilibrium and reciprocity. The Quran describes all beings as balanced and integrated in interconnected and interdependent equilibrium,” said Othman Llewellyn, one of its lead authors. According to the scholar, God had unfolded all things in a balance with one another, and all things need, support and benefit the other.

“Nothing is created wantonly or in vain. All are created in truth and for right, and each has rights on us: that we care for it,” said Llewellyn, a member of the International Union for Conservation of Nature’s World Commission on Protected Areas and World Commission on Environmental Law.

Christian leaders said the document struck a balance between the Islamic worldview and the Christian perspective, particularly that of the Catholic Church.

“In many ways, ‘Al-Mizan’ is the Islamic equivalent to Laudato Si’, the encyclical of Pope Francis, and more recently, the ‘Laudate Deum,’ a follow-up document,” said Catholic Archbishop Hubertus van Megen, the apostolic nuncio in Kenya and South Sudan: “‘Al-Mizan,’ although building entirely on its own profound Islamic tradition, resonates in many ways the teachings of ‘Laudato Si’.’

“In fact, I would like to invite all of you to read them in tandem, as they raise together a harmonious song of praise, who is the creator of the universe,” said van Megen.

Rabbis in Israel have come up with a Jewish version of this theology and have called it the Eco Bible.

Who is part of the covenant? The Islamic World Educational, Scientific and Cultural Organization, The Islamic Foundation for Ecology and Environmental Sciences, Üsküdar University, The Qur’anic Botanic Garden, The College of Islamic Studies at Hamad Bin Khalifa University in Qatar, and UNEP Faith for Earth.

Al-Mizan draws from the Holy Quran, practices of Prophet Mohammad, and the teachings of Islam urging humanity to value and protect nature. 

In October 2019, at the 8th Islamic Conference of Environment Ministers (ICEM) held in Rabat, Ministers approved a strategy of “enhancing the role of cultural and religious factors in protecting the environment and achieving sustainable development in the Islamic World”, building upon the foundations laid since the first ICEM held in Jeddah in 2002.  

Following this, there was a sense that a global platform linking environmental issues to Islamic teachings and incubating Islamic perspectives on nature was missing, yet urgently needed.

This would serve to demonstrate how Islam can be a driving force towards the achievement of the 2030 Agenda for Sustainable Development, leveraging cultural practices and traditional knowledge in driving behavioral changes required alongside science and policy.

To this end, the Covenant drew a team of renowned Islamic-environmental scholars and leading institutions comprising of diverse religious and geographic backgrounds to mobilize the world’s 1.8 billion Muslims towards a stronger environmental ethic and routine. You don’t need to be a Muslim to be inspired by the philosophy. 

Read related: The Eco Bible for the Woke Generation

Titled Al-Mizan, derived from the opening of Surat Al-Rahman, the Core and Drafting Team present a Covenant for the Earth.

Want to know more? You can download the covenant here.

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The Pope has come out, some might argue too late, with his treaty for Climate Change. How can faith leaders, or at least the Church position itself in the face of massive species die-offs, and the change in the way of life as we know it? Can the Pope’s Encyclical, the treaty itself, aims to serve as some manifesto as how the faithful should approach the impending doom humanity faces?

Perhaps. What’s most useful though in what I have siphoned from the report is the advice that the Pope has given and this resonates with eco-faith groups in the Holy Land, who have taken the treaty to heart.

After surveying hundreds of seminaries in North America, Israel, and Italy, a new report by the Jerusalem NGO, The Interfaith Center for Sustainable Development, reveals what they call “an emerging phenomenon” — that over 160 faith and ecology courses taught in recent years.

This is tailwind for the Pope’s hope, as he wrote in Encyclical: “It is my hope that our seminaries and houses of formation will provide an education in responsible simplicity of life, in grateful contemplation of God’s world, and in concern for the needs of the poor and the protection of the environment.”

The Interfaith Center, active years before the Pope took a stance on climate change, published a Report on Faith and Ecology in North American Seminaries, which reveals how seminaries are part of the faith-based ecological transformation for which Pope Francis has called for.

The group also unveiled a searchable online faith and ecology syllabi collection, which makes scores of courses on faith and ecology easily accessible for instructors and administrators.

The Report and syllabi collection were created based on support of the Julia Burke Foundation.

“We found over 160 courses on faith and ecology at more than 50 seminaries offered in recent years,” says Rabbi Yonatan Neril, ICSD’s founder and director, pictured above.  “While only 22% of the seminaries we surveyed offered such courses, I think Pope Francis’ call will help to move others to follow suit.”

With thousands of seminarians enrolled globally in these courses in recent years, part of the next generation of religious leadership is emerging better equipped to teach on creation care and stewardship.

Scores of Jewish, Christian, and Muslim seminaries exist in the Holy Land, and they can make further efforts to increase their teaching in this area.

Among them, the Schechter Rabbinical Seminary in Jerusalem is the only seminary in Israel to offer a semester-long course on faith and ecology.

The Interfaith Center for Sustainable Development works to catalyze a transition to a sustainable human society through the active leadership of faith communities. Thanks to this group more and more people of the cloth are looking to hold the hand of God as they look to change ecological education for the better.

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