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2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 1Published with license by Koninklijke Brill nv | doi:10.1163/15685357-tat00009© Silvia Albareda-Tiana et al., 2023 | ISSN: 1363-5247 (print) 1568-5357 (online)Worldviews (2023) 1–29WORLDVIEWSbrill.com/worunning headline abbreviated, please checkSimilarities and Differences between ReligiousCommunities in Addressing Climate ChangeThe Case of CataloniaSilvia Albareda-TianaPlease provide your ORCID if you have oneFaculty of Educational Sciences, Universitat Internacional de Catalunya(uic), Barcelona, Spainsalbareda@uic.esMónica Fernández-MorillaPlease provide your ORCID if you have oneFaculty of Educational Sciences, Universitat Internacional de Catalunya(uic), Barcelona, Spainmfernanezm@uic.esGregorio Guitián | orcid: 0000-0002-2928-1366Associate professor of Moral Theology, School of Theology, Edificio deFacultades Eclesiásticas, University of Navarra, Pamplona, Spaingguitian@unav.esFrancisca Pérez-MadridPlease provide your ORCID if you have oneFacultat de Dret, Universitat de Barcelona, Barcelona, Spainfperez_madrid@ub.eduJoan Hernández SerretPlease provide your ORCID if you have oneDepartament de sociologia, Facultat d’Economia i Empresa, Universitat deBarcelona (ub), Barcelona, Spainjhernandezs@ub.eduEmilio ChuviecoPlease provide your ORCID if you have oneEnvironmental Ethics Chair, Department of Geology, Geography andthe Environment, University of Alcala, Alcalá de Henares, Spainemilio.chuvieco@uah.esReceived 10 August 2022 | Accepted 26 August 2022 |Published online [unknown] 2023to be inserted by typesetter2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 22 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29AbstractThis study explores: a) what is being done by religions present in Catalonia (Spain)to address climate change; b) what the worldviews of the different religions are withregard to climate change, and, c) if commonalities exist between religions, which ele-ments they have in common when addressing climate change. We focus on sdg 12(sustainable consumption) and 13 (climate action), twoof the 17 global goals that repre-sent an urgent call for action.We employ a qualitative phenomenologicalmethodologyinvolving discussion groups of fourteen different religions present in Catalonia. Theresults show that the religions implement good practices that contribute to climateaction, and all of them have laid down principles to take care of the planet. All groupshold that a change in values is required to address the climate crisis, and translate itinto action. Moreover, a clear intention to establish interfaith partnerships for climateaction is observed.Keywordsreligious communities – Sustainable Development Goals (sdgs) – sustainableconsumption – climate action – interfaith dialogue1 IntroductionGiven the alarming evidence of social inequalities and of the deterioratinghealth of the planet, in 2015 theUnitedNations (UN) adopted the 2030Agendafor Sustainable Development. At its core are the 17 Sustainable DevelopmentGoals (sdgs), which seek to raise awareness among global citizens of theneed for a change of direction to achieve a more sustainable and safer future(UN 2015). The sdgs encompass a complex range of social, environmentaland economic challenges, including poverty reduction, health promotion, gen-der equality, sustainable consumption and climate action, which must be ad-dressed by all in a comprehensive and cross-disciplinary manner. Issues ascomplex as the climate crisis show that it is not possible to understand andmitigate them without adopting a holistic view capable of understanding theclimate as a system that integrates multiple interdependent elements. At theend of 2019, the 25th UN Climate Change Conference was held in Madrid(cop 25). At the summit, the UN member countries were reminded of theirpolitical agenda on climate change for the coming years, based on the scien-tific report of the Intergovernmental Panel on Climate Change (ipcc, 2018). It2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 3addressing climate change in religious communities 3Worldviews (2023) 1–29 | 10.1163/15685357-tat00009shows the warming of the Earth in recent years, and the urgency of limitingthe rise in global average surface temperature to 1.5 ºC. In March 2021, duringthe Global Multi-faith Day of Climate Action, over 300 religious leaders urgedpoliticians and finance institutions to present ambitious proposals for climateaction before cop 26. They created a statement: “Sacred People, Sacred Earth”(GreenFaith, 2021).Religion has potential to help address the issue of climate change. To be ableto stop the increase in temperature, fast changes are required in all aspects ofsociety, and the motivation to do so is crucial. Cardinal Turkson (2019) put itas follows at the Congress of Religions and Climate Change held in the Vat-ican: “If we want to forge sustainable development, we may need to changeurgently and radically patterns of lifestyles, ways of producing goods, trading,consuming and wasting. Such a change requires deep motivation, a motiva-tion that the technical languageof development often cannot provide” (Vaticanpress, 2019). Understanding the cultural dimensions of climate change requiresunderstanding its religious aspects (Jenkins et al. 2018). Religious beliefs play akey role in the motivations to address climate change (Francis 2015), and pro-mote sustainable behaviour (Morrison et al., 2015). The values and principles ofreligions can contribute tomore sustainable behaviour and consumptionwhileenhancing interreligious dialogue (Francis, 2015; Grim and Tucker, 2014; Orel-lano et al., 2020; Christie et al., 2019). Pope Francis’ encyclical letter Laudatosi’ (Francis 2015), hereafter cited as ls, is a call to care for the planet as thecommon home of all, promoting sustainable use of resources. For example,the Dalai Lama, as a religious leader and Buddhist teacher, has often stressedthe need for developing environmental ethics, including caring attitudes forall living beings (Dalai Lama, 2018; Dunne & Goleman, 2018). The Ecumeni-cal Patriarch Bartholomew (Bartholomew i, 2009 and 2015) has made similarstatements. In recent years, we have seen that several religions have createdcoalitions to promote climate action in different countries. Amongst them arethe Coalition on the Environment and Jewish Life, the Catholic Coalition onClimate Change, Interfaith Power & Light (Schaefer, 2014) or Environment—churches and Christian organisations in Britain and Ireland. In 2015, a fewmonths before cop 21 took place, the InterfaithDeclaration onClimate Change(act Alliance, 2015) was signed by 154 religious and spiritual leaders of differ-ent beliefs. The declaration states that religious convictions teach us that theEarth and the entire universe are gifts received from God that human beingsmust respect, protect and preserve by all means.To better understand the role of religion in achieving the sdgs, this articlefocuses on Catalonia, which is a region of Spain where a large number of reli-gious communities are present. In Spain, freedom of religion is guaranteed by2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 44 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29the Spanish Constitution, and the Ministry of Justice protects freedom of wor-ship. In Catalonia, the Directorate-General of Religious Affairs of the CatalanGovernment provides, amongst others, services such as the civil registration ofreligious entities. Religious assistance is ensured in hospitals and prisons, thecalendar of religious festivals is promoted, guides are published to respect reli-gious diversity, and research on religious plurality is encouraged. The religiouslandscape in Catalonia has changed a lot in recent years. Religious practicehas notably decreased, especially members of those religions that have existedfor centuries. On the other hand, religious plurality has become more visiblein public spaces with the arrival of people from other cultures and religions(Department of Justice, 2022). Numerous interreligious agreements and com-mitments are made in Catalonia in areas that are not strictly religious, suchas promoting peace, defending health, caring for the planet, or encouragingthe use of the Catalan language (Department of Justice, 2022). However, theyare based on the principles of recognising the dignity of all people and respectfor freedom. Studies prior to this research show how thirteen religions presentin Catalonia contribute to implementing the sdgs, but without delving intothe reasons motivating their interest, nor into the values developed (Albareda,2016; Gas-Aixendri and Albareda-Tiana, 2018).Through focus groups with leaders and representatives of communitiesfrom fourteen different religions in Catalonia, the study found that the reli-gions present inCatalonia implement goodpractices that contribute to climateaction, and all of them have laid down principles to take care of the planet. Allgroups hold that a change in values is required to address the climate crisis,and to translate it into action.Moreover, a clear intention to establish interfaithpartnerships for climate action is observed.The structure of the article is as follows. First of all, we ask the follow-ing questions: Can religions provide values and motivations that contributeto developing a climate culture? Are religious entities performing good prac-tices with regard to climate culture? Does climate action, or, more generally,creating a climate culture, constitute an element in common between the dif-ferent religions? Prior to justifying why religions can contribute to addressingclimate change, and toproviding a literature reviewon this topic,we conducteda qualitative study using focus groups considering fourteen religions presentin Catalonia. It concerned the following three research objectives: 1) Analysewhat is being done by religions to address climate change; 2) Know what theworldviews of the different religions are with regard to climate change; and 3)if commonalities exist between religions, find out which elements they havein common with regard to addressing climate change. After transcribing theinterviews and analysing them using the atlas.ti programme, we show the2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 5addressing climate change in religious communities 5Worldviews (2023) 1–29 | 10.1163/15685357-tat00009empirical results and discuss the results structured in the three research objec-tives and the commonalities observed between the different religions address-ing climate change. Finally, conclusions, study limitations, acknowledgementsand funding are set out.2 Literature ReviewAn important part of the scientific literature has presented theoretical reflec-tions of a humanistic and interpretive nature on the relationship between reli-gions and the environment or sustainable development (White, 1967; Boyd,1999; Gottlieb, 2006; Sherkat, 2007; Tucker, 2008; Berry, 2014; Grim & Tucker,2014; Reuter, 2015; Christie et al., 2019). There has also been an increase inresearch studies analysing the relation between religions and climate action inrecent decades (Brown, 2013;Minton et al., 2015;Morrison et al., 2015; Jenkins etal., 2018). Although climate change is one of the greatest problems we face as asociety, current mitigation policies are far frommeeting the goals indicated bythe scientific community to avoid dangerouswarming levels, particularly thoseincluded in theParisAgreement (Victor et al. 2017). Since a relevant part of totalemissions are linked to personal consumption (Chuvieco et al. 2021; Ivanova etal. 2018; Jones and Kammen 2011), the analysis of factors affecting personal val-ues and habits should be a critical component of climate mitigation policies(Gifford and Chen 2017; Ivanova et al. 2018). Among those factors, religious val-ues and practices are a salient driver, particularly when they are linked to envi-ronmental motivations (Arbuckle 2017; McCammack 2007; Orellano and Chu-vieco 2022). Religious beliefs contribute to understanding climate change com-mitment, both at the societal and individual levels (Gregersen et al. 2020; Mor-rison et al. 2015; Tsimpo andWodon 2016), However, the empirical evidence isnot conclusive. Other controlling factors may obscure direct relations betweenreligious and climate commitment, such as political orientation (Arbuckle2017; Smith and Leiserowitz 2013), although some researchers point out thatthis evidence is restricted to the North American context (Morrison et al. 2015).External factors, such as income or place of residence may also obscure thoserelations (Chuvieco et al. 2021; Fitzpatrick et al. 2015; Grebitus et al. 2012).Part of the inconclusiveness of the existing studies may rely on the concep-tualisation of religious values, which implies considering multiple dimensions(Koehrsen 2015; Minton et al. 2015; Orellano and Chuvieco 2022). For this rea-son, studies dealing with climate and religious values should be based not juston quantitative analysis, but also on in-depth interviews and focus groups, tocomplement empirical evidence with more subtle relations and attitudes.2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 66 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–293 Research Methods3.1 Religions in CataloniaThe population under analysis weremembers of the different religions presentin Catalonia who participated on behalf of their spiritual or religious commu-nity. Almost all of them hold a government position in their community. Thisresearch project was funded by the Directorate-General of Religious Affairsof the Catalan government’s Department of Justice, which awards grants forresearch projects in the field of religious diversity (relig, 2018). In 2014, 8,061worship centres were registered throughout the Catalan territory, correspond-ing to thirteen different religious faiths (Department of Justice Catalan Gov-ernment, 2014). The researchers contacted all the entities, the addresses ofwhichwere facilitated by theDirectorate-General of Religious Affairs (dgar—Direcció General d’Afers Religiosos). Representatives of twelve religions (of theones registered in 2014, except Jehovah’s Witnesses) replied to express theirwillingness to take part in the study. In accordance with their order of rep-resentation in Catalonia, they were members of: (1) the Catholic Church, (2)the Evangelical Church, (3) the Islamic community, (4) the Buddhist commu-nity, (5) the Orthodox Church, (6) Hinduism, (7) the Seventh day AdventistChurch, (8) the Church of Jesus Christ of Latter-day Saints, (9) Sikhism, (10)the Bahá’í Faith, (11) Taoism, and (12) Judaism. After the researchers contacted,through acquaintances, representatives of (13) the Brahama Kumaris move-ment and (14) the Hare Krishna community, they joined the other religiousentities despite not appearing officially on themap of religions. A total of four-teen different religious faiths hence participated in this study. Table 1 shows thepercentage of religious entities or worship centres present in Catalonia, andTable 2 displays the percentage of participants of the religions represented inthis research.table 1 Percentage of representation (in worship centres) of religions inCataloniaCult centres % in Catalonia1 Catholic 83,122 Evangelical 8,993 Islamic 3,194 Jehovah’sWitnesses 1,465 Buddhist 0,846 Orthodox 0,682023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 7addressing climate change in religious communities 7Worldviews (2023) 1–29 | 10.1163/15685357-tat00009table 1 Percentage of representation of religions in Catalonia (cont.)Cult centres % in Catalonia7 Seventh-day Adventist 0,338 Hinduist 0,299 Church of Jesus Christ of Latter-day Saints 0,1810 Sikh 0,1211 Bahá’í Faith 0,1112 Taoist 0,0713 Jewish 0,04table 2 Percentage of representation of the religions participating in the focus groups"Nº of religions participating" removed, OK?Participants in the fgs Nº of Sample %participants1 Catholics 4 202 Evangelicals 2 103 Islamic 1 54 Buddhists 2 105 Orthodox 1 56 Members of the Seventh-day AdventistChurch1 57 Hinduists 1 58 Members of the Church of Jesus Christ ofLatter-day Saints2 109 Sikhs 1 510 Bahá’ís 1 511 Taoists 1 512 Jewish 1 513 Hare Krishnas 1 514 Brahama Kumaris 1 5Total 20 1002023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 88 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–293.2 Focus GroupsThe following were used as support material: the script of the focus groups(fgs), a consent form to allow recording and transcribing the fg conversations,a voice recorder, computers including the atlas.ti software programme (ver-sion 8) for coding and analysing the interviews, and computers equipped withcameras for the fgs, which were held through video conferencing (Meet).The fgquestionsweredesignedby themembers of the researchprojectwiththe aim of obtaining the information necessary to achieve the research objec-tives described above: 1) Analyse what is being done by religions to addressclimate change; 2) Knowwhat theworldviews of the different religions arewithregard to climate change; and 3) if there are commonalities between religions,find out which elements they share with respect to addressing climate change.The questions asked can be consulted in Appendix i.Thequestions in the script served as a guideline to facilitate dialogue, but theidea was for the participants to express themselves freely. The fact that publicadministration representatives were present contributed to a more meaning-ful dialogue. A total of eight fgs were held, six of which took place face-to-faceat the university leading the project, and two through video conferences dur-ing the covid-19 lockdown. In the call for focus groups, efforts were made tobring together representatives of religions that have similar worldviews. A totalof twenty-one representatives participated in the focus groups. In four of thegroups, the head of research of the Directorate-General of Religious Affairs,the entity financing the project, and representatives of the Catalan Office forClimate Change also participated. As is logical, the members of the researchproject and authors of this articlemoderated the discussion groups and guidedthe dialogues.Three to eight people participated in each fg. fgs are ideal for encourag-ing participation and dialogue amongst members. In this case, they played aproactive role in contributing to sdg 12 and sdg 13. The main researcher ofthe project took part in all the fgs as a participant with the aim of facilitatingconsistency in the data collection process.3.3 Data AnalysisThe methodology applied in this case study is of a descriptive and empiricalnature. Non-parametric qualitative analysis techniques were used. The qualitycriteria suggested by Kyburz-Graber (2016), experts in sustainability research,and Engler (2016), an expert in the analysis of religions, were followed.The fgswere held to gather data to achieve research objectives 1 and 2.Oncethe fgs were recorded and transcribed, a participating researcher from eachfg performed a first open coding or thesaurus. When the eight thesauri were2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 9addressing climate change in religious communities 9Worldviews (2023) 1–29 | 10.1163/15685357-tat00009developed (one for each fg), a comparison was made between codes, usingaxial coding, thus attaining a single global thesaurus (Appendix ii).This analysis process is based on coding the responses of the fg partici-pants to previously formulated questions. It provides quantitative content tothe free responses of the respondents. Coding here consists in classifying andgrouping the free responses (or fragments of them) into categories that can becreated before or during the analysis. Those responses include important ideas,concepts or topics according to grounded theory (Engler, 2011). Coding allowscreating categories that act as containers to store the responses of the respon-dents based on the data provided to enable rationalising and quantifying them(Frequencies of codes totals and by religions, Appendix iii). The atlas.ti pro-grammewas used as a tool to help researchers with qualitative analysis, since itallows, in a single place (the hermeneutic unit), to segment and code texts, andmake comments by developing semantic networks, in other words, the intu-itive graphic representation of the different components, which include codes,categories or code families and the relationships that have been establishedbetween them (Bencomo et al., 2004).As a result of analysing, categorising and coding the fg transcriptions, con-ceptual maps were created. Different codes were established for the relevantconcepts mentioned by the representatives of the different religions in thefgs. In each code, the frequency or number of times one of those concepts ismentioned in the fgs appears. The frequency is represented by the letter E (of‘enraizamiento’, root in Spanish, the letter used for codes in the atlas.ti pro-gramme) followed by the number of times a particular conceptwasmentionedin the fgs.4 FindingsThe conceptual maps were obtained from each research objective, and allowobserving the priorities of the religions in the research questions. The codesare grouped into code families or categories, establishing semantic networks inwhich possible relationships between codes are shown. To facilitate the analy-sis of the results, and to avoid using figures that are too complex, similar codeswere put together.4.1 Community Level Climate Change ActionFigure 1 shows religious actions to address climate change that are promotedand carried out as a community (good practices at community level) by reli-gious entities. Activities such as training, reflection, and prayer, related to the2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 1010 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29figure 1if possible, please provide high res version for all images included (300 dpi, jpeg or tiff file)Communal religious actions with regard to addressing climate changecare of the Earth, are included. Examples are activities like Creation Day pro-motedbyCatholic andOrthodox communities, or training sessions on environ-mental issues. Likewise, actions showing commitment to the care of the planetsuch as the Laudato si’ Commitment, promoted by a Catholic ngo called Justi-cia i Pau (Justice and Peace in Catalan), signed by 148 religious or educationalentities and 1,494 members from civil society. Interreligious manifestos suchas the Lausanne Pact, and agreements reached between religious entities andcompanies to ensure the sustainability of the products purchased by religiousentities also appear in Figure 1. These commitments and public manifestos arethe result of reflection and training sessions on environmental issues, whichin turn constitute good practices at community level in which a high degree ofcommitment is observed. The codes that appear the most will be analysed inthediscussion section.They are illustratedwithquotes fromthe religious repre-sentatives, as well as sacred texts and particular views of the different religions.2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 11addressing climate change in religious communities 11Worldviews (2023) 1–29 | 10.1163/15685357-tat00009figure 2Ecological ethics: personal religiouspractices. Virtues and values4.2 Individual Level Climate Change ActionFigure 2 also responds to the research objective of analysingwhat is being doneby religionswith regard to addressing climate change. In thepresentationof thefindings, the initiatives that arise collectively in the religious entities (Fig. 1)are separated from those that are carried out on a personal level. They rep-resent ecological ethics or morals (Fig. 2). Figure 2 shows a complex networkof ecological ethics into which virtues such as compassion, austerity, respect,responsibility and environmental-social justice, and values supporting envi-ronmental ethics are grouped.4.3 Worldviews Related to Climate ChangeFig. 3 shows the analysis of the fgs with regard to the principles and beliefsof the different religions about nature, and responds to research objective 2:know what the worldviews of the different religions are with regard to climatechange. Two categories of clearly differentiated codes appear: A) nature as aprimordial unit in which living beings and the non-living environment form awhole, having a unitary and holistic conception, especially significant in Bud-dhism, Taoism and the Brahama Kumaris movement, and B) nature as divinecreation, entrusted to the responsibility of the human being for its care in theChristian, Jewish and Islamic traditions. Both views, despite being very dif-ferent, are based on principles and beliefs that underpin why religions havereasons to care for theplanet, and,moreparticularly, to address climate change,as will be set out in the discussion section.2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 1212 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29figure 3 Worldviews related to climate change. Principles and beliefs on nature4.4 Commonalities between Different Religions with regard toAddressing Climate ChangeFigure 4 show the commonalities between different religions with regard toaddressing climate change, both in promoting values to address climatechange, as in initiatives of interreligious study groups, ecumenical religiousceremonies, cooperation in specific environmental projects, and the willing-ness for interreligious cooperation of all the participants as far as addressingclimate change is concerned. The results shown in Figure 4 provide an answerto research objective 3, finding out which elements the different religions havein common when addressing climate change.5 DiscussionThe findings are analysed following the order of the three research objectivesof this study and are shown in Figures 1–4. Figure 5 is a summary of Figures 1to 4.2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 13addressing climate change in religious communities 13Worldviews (2023) 1–29 | 10.1163/15685357-tat00009figure 4Commonalities between differentreligions with regard to address-ing climate changefigure 5 Frequencies of all codes (summary of Figures 1 to 4)5.1 Communal Religious Actions Addressing Climate ChangeWith respect to communal religious actions addressing climate change, Fig-ures 1 and 5 show the activities cited the most by the representatives of thedifferent religions. As regards good practices promoted at community levelby religious entities, the activity that appears the most is ecological eatinghabits (E 17). This concept implies having a vegetarian or vegan diet and fast-ing. The vegetarian diet is present in all eastern religions such as Buddhism,Hare Krishna, Hinduism, Taoism, Sikhism, and Brahama Kumaris. Although adiet rich in meat produces a high amount of greenhouse gases and thereforecontributes to global warming (Greenpeace, 2018), the main reason why the2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 1414 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29members of these religions are mostly vegetarian is due to the belief in trans-migration of the soul, the possible rebirth of the human soul into an animal(Buddhism), and the fact that they do not want to kill animals for consump-tion because they consider it a violent act (Buddhism, Taoism, Sikhism andBrahama Kumaris). “Mormons are not told to be vegetarians, but according totheir scriptures, meat should be eaten sparingly” (quote 5:2). In all religions,the habit of not wasting food appears. It has been grouped under the code ofecological eating habits.Fasting is practised by Hare Krishnas, Mormons and Christians of differentbeliefs (Catholic, Evangelical, Orthodox and Adventist). Several contributionsare highlighted: Mormons practise fasting one weekend a month, eating onlytwo meals and giving the money saved thanks to this action to help thosemembers of their communitywho are experiencing difficulties. “Twomeals aresaved and themoney that would have been spent is given away. It is consideredas the offerings of fasting. The bishop uses the money for families or people inneed. It goes directly to helping them buy food or whatever it is people need”(quote 5:3).In Figure 1, the code “ecological conversion of the community” (E 15) is alsonoteworthy. The Orthodox Patriarch Bartholomew i was the first to refer toenvironmental impact or deterioration as “ecological sin”, and Pope Francisechoed his words in ls 8–9. Along these lines, the Orthodox representativestates: “The message of the Gospel is very clear, we must take care of God’swork. It is a responsibility, and not taking care of what He has given us issin” (quote 8:2). This idea is picked up by the last Catholic pontiffs, and PopeFrancis’ encyclical Laudato si’ includes a chapter about “ecological conversion”,pointing out this conversion should be communal and collective. Other goodpractices at community level were grouped into the sustainable consumptioncode (sdg 12) under E 21. It encompasses actions such as reusing resources,saving resources, reducing plastic, and others, such as community decarboni-sation, were grouped into the climate action code (E 9).A pastor of the Evangelical Church affirms: “We have not used plastic or any-thing that is disposable for many years, everything is reusable. Last year, wehad some brainstorming sessions on climate justice. In addition, we met witha Green Faith climate group to create protocols for action to become a greenChurch” (quote 8: 4).Good practices in rituals or celebrations including natural elements ornature worship appear 14 times. The representative of Judaism comments thefollowing: “Almost all our religious celebrations (99%) are agricultural. Theyare not related to an invented dogmatic cult, but to the seasons of the year”(quote 4: 5). The president of the Islamic Communities in Catalonia states:2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 15addressing climate change in religious communities 15Worldviews (2023) 1–29 | 10.1163/15685357-tat00009“Islam has the tradition of praying for rain. If the rain does not come, Muslimsfeel guilty that God has punished them because there is no rain, and then theyhave topray and askGod for forgiveness, so thatHe canprovide rain for human-ity” (quote 6:8). During the celebrations promoted by the Brahama Kumarisentities, meditation is practised and people go for walks in nature in silence.“The experience gained throughmeditation is like a river in thewater cycle.Thesoul frees itself from impurities and returns as pure water” (Brahma Kumarisquote 9:5).Within the category of “Reflection and training sessions” (E 21), there aretraining sessions of different kinds: proper waste management, environment-related celebrations such as the 9th BuddhismConference in Catalonia in 2019:“Buddhism and the planetary crisis” (cceb, 2019), training on self-sufficiencypromoted by the Brahama Kumaris community, and training and resourcesoffered by Catholic parishes to address climate change (Justicia i Pau, 2021).Especially significant are the agreements and commitments made by reli-gious entities, the interreligiousmanifestos for the care of the Earth (LausanneCovenant, 1974) or the Climate Culture Manifesto signed in February 2021 byall the religions present in Catalonia (gter, 2021).Although previous studies described the existence of communal religions’actions addressing climate change and taking care of the planet (Francis, 2015;Grim and Tucker, 2014; Orellano et al., 2020; Christie et al., 2019) as well asrecommendations to do so (Francis, 2015; Turkson, 2019), this empirical studyshow practical actions at the community level in Catalonia.5.2 Personal Religious PracticesIn all the fgs, concernwas expressed by the participants with regard to climatechange.They also acknowledged that there is a single global crisis, which is eco-logical and social. In the first fg, the director of the Catalan Office for ClimateChange commented: “Climate change puts on the table is a crisis of a modelof development and there are therefore numerous elements that are coincid-ing, and sometimes they are expressed without a religious component, like thetopic of values, of growth or degrowth” (quote 2:79). The expert also pointedout that, at the office, they are looking for solutions from a scientific-technicalrationality to adapt to climate change or to try to mitigate it, but that they donot have the necessary tools to work on the crisis of values that causes climatechange. “These values from a religious perspective are fully coinciding, that is,although at the office we approach the issue from a certain sense of rational-ism, that is, without elements of spirituality, more Cartesian. They do coincidewith other views. We are basically talking about a crisis of values, of a system”(quote 2:79).2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 1616 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29In the same vein, Pope Francis, in an online forum on Biodiversity organisedbyunesco inMarch 2021, said that climate change is “muchmore amoral thana technical issue” (Francis, 2021).All the religious representatives and leaders recognise that the human beingis responsible for climate change. They reject the denialist positions on cli-mate change, and openly accept scientific knowledge about global warming(E 7).During the fgs, the need for mutual contributions between science, tech-nology and religion was expressed. Likewise, it was pointed out that the sameconcept is called differently depending on whether it is formulated fromscientific-technical rationality or from religious ethics.Thedirector of theCata-lan Office for Climate Change states: “We change the names. What is calledausterity, a religious component in religion, in ourmore rational part it refers tothe concept of degrowth” (quote 2:62). The Laudato si’ encyclical of Pope Fran-cis dedicates the entire first chapter “What is happening to our commonhome”(ls, 17–19) to analysing the serious environmental problems regarding water,biodiversity loss, pollution and the climate, based on solid scientific founda-tions. Theological science and religions must rely on the contributions of sci-ence to understand climate change (Cook et al., 2016). However, science andtechnology alone are not enough to bring about a shift towards more sustain-able consumption and specific climate action. Moral motivations are requiredto address climate change (Bain and Bongiorno, 2020), and the values of differ-ent religious worldviews provide them (Amri, 2013; Narayanan, 2013; Schaefer,2016; Christie et al., 2019).In Figure 2, the urgent need for a change in values (E 19), and for those valuesto be translated into actions (E 21) appear as high-frequency codes.In addition to the desire to protect God’s creation in the context of envi-ronmental ethics, the Mormon Church (Snow, 2018) and the Catholic Churchconsider there is an undeniable moral imperative (Francis, 2020 and 2021) toaddress climate change because it affects the poor and the disadvantagedmoreseriously. In some religions (Orthodox,Catholic andEvangelical), there ismoralguilt when the relationship with creation is not properly cared for.The vice-president of Justicia i Pau, a Catholic association, describes how “ather association they have considered the ecological conversion Pope Franciscalls for in ls, on several levels, from the conversion of the heart to social com-mitment” (quote 5:15). The integral ecological conversion Pope Francis calls forhas repercussions on the relationshipwith all creatures of the Earth, and needsa relational perspective (Turkson, 2018).The fgs also stressed the relevance of certain ecological virtues. Thosevirtues that appear the most are mentioned in quotes.2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 17addressing climate change in religious communities 17Worldviews (2023) 1–29 | 10.1163/15685357-tat00009The austerity code (E 22) appears in all the fgs under different names: aus-terity, temperance, frugality, rejection of consumerism, sobriety, moderationand simplicity.The representative of the Hare Krishna community comments: “The firstmantra of the Upanishads says that one should not want to have more thanwhat has been given to him. There are other living things andwe have to share”(quote 2:28).A representative of the Church of Jesus Christ of Latter-day Saints affirms:“Wehave to live frugally,whichdoesnotmean living in amiserableway, but tak-ing care of everything we have, and for everything to be as lasting as possible,without entering the capitalist era of buying for the sake of buying or spendingfor the sake of spending” (quote 5:1).In this regard, the vice-president of Justicia i Pau comments: “With respectto frugality, we think that we can use, but not abuse things. For a Christian, theissue of consumerism is absurd” (quote 5:11).“In the Bahá’í Faith, the issue of moderation in all things always comes up.There is an idea according to which themoney that is left over after householdexpenses … 19% of the remainder is given to rebalance wealth. It is a measurethat has to do with the distribution of wealth” (quote 6:15).A pastor of the Evangelical Church maintains: “This is about promoting anaustere and frugal lifestyle. The tradition that Christian life has to be frugal andsimple has always existed, even before the climate crisis. The fact of conceivingthat everything we have is because God has given it to us” (quote 8:12).The secretary of the Brahma Kumaris centre in Barcelona refers to an innersimplicity and austerity: “Principle of simplicity, through meditation. By prac-tising meditation, the need for consumerism disappears. It is about using theresources we have in an accurate manner (austerity). First, I have to be ‘eco-nomical’ in the energy of my thoughts and words. It is a process that goes fromthe inside out” (quote 9:1).In Figure 2, in the category of ecological virtues, a code that often appears isrespect (E 23). It concerns respect for nature and for all living beings, which, inmany cases, turns into an attitude of care: “the respect of this gift, the preser-vation of creation, as well as its fruitful and careful use” (Bartholomew i, 2009),and an attitude of compassion that leads to non-violence. “The ultimate aim ofthe Buddhist approach is to avoid harmand to bring benefit. To achieve this, weoperate from key principles, such as compassion, versus strict rules” (Dunne &Goleman, 2018 p. 124).The environmental and social justice code (E 9) appears as another ecologi-cal virtue. An Evangelical pastor relates justice to order in creation. “When wetalk about biblical justice, it is a harmonious order, as things should be. That is2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 1818 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29whywe talk about economic justice, gender justice, ecological justice… andweshould always seek justice that goes beyond the issue of legality, that is wherethe theological meaning resides” (quote 8:19).The representative of the Adventist Church shows the relationship betweenjustice and ecology through food waste. “Several reports state that 14% of thefood producedworldwide does not reach people, it gets lost along theway. Poormanagement of food trade affects the ecosystem and affects those people whocannot survive. I believe there is a link between ecology, the environment andsocial justice. Eco-justice” (quote 3:23).5.3 Worldviews Related to Climate ChangeThe answer to the question of what theworldviews of the different religions areis directly related to beliefs and the deep spiritual perspective (worldviews) onnature or on the Earth. This study shows two different worldviews: nature ascreation, present in the monotheist religions in this study (Catholic Church,Evangelical churches, Islam, Eastern Orthodox churches, Seventh-day Adven-tist Church, Church of Jesus Christ of Latter-day Saints, Judaism, Hare Krishna,Sikhism, Bahá’í Faith) and the worldviews that nature is a primordial unit (Bra-hama Kumaris community, Buddhism, Hinduism, Taoism).“Nature as divine creation” appears 18 times (E 18), and all the other codes arederived from this belief, for instance that nature is not the property of humanbeings, but of God (E 14).Catholics consider nature as a creation of God and therefore a gift (cdsi,487; John Paul ii, 1991; ls, 76). Nature is a reflection of its author, God, and hasa goodness and consistency of its own. For each of the works of the ‘six days’,the following is said: “And God saw that it was good”. Non-living things in cre-ation also reflectGod: “The heavens declare the glory of God; the skies proclaimthe work of his hands” (Bible, Psalm 19:2). Nature is distinguished from God,but in the religions that believe nature is divine creation, this does not lowertheir commitment to taking care of it: “If we acknowledge the value and thefragility of nature, and, at the same time, our God-given abilities, we can finallyleave behind the modern myth of unlimited material progress. A fragile world,entrusted by God to human care, challenges us to devise intelligent ways ofdirecting, developing and limiting our power.” (ls 78).The Orthodox Church shares the theological view of nature with the Cath-olic Church. “God is the only Master of the Universe to whom everythingbelongs.” (Destivelle, 2007:161).The Adventist Church sees nature as divine creation to which respect isowed. “The issue of God the Creator is very important, as this message ofrespecting nature is linked to God the Creator. Life begins with creation, and2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 19addressing climate change in religious communities 19Worldviews (2023) 1–29 | 10.1163/15685357-tat00009ends with a new creation, beginning and end join together. It is a core ideafound in the entire biblical account.” (quote 3:13).In the fg in which representatives of the Evangelical Church of Catalo-nia took part, the participants insisted on the non-sacralisation of nature: “InProtestantism, the ecological issue is related to the dimension of justice. Wehave a perspective of avoiding the sacralisation of anything in the world. Wedo not see the fact that nature is sacred as a motivation, but rather as a matterof justice” (quote 8:18). This view of not sacralising nature is also present in theCatholic, Orthodox, Adventist, Mormon, Jewish and Islamic religions.As Pope Francis recalls in ls: “Beginning in the middle of the last centuryand overcoming many difficulties, there has been a growing conviction thatour planet is a homeland and that humanity is one people living in a commonhome.” (ls 164).The representative of the Jewish religion explained how the traditions of hisreligion follow a solar and lunar calendar, and the celebrations are agriculturalholidays (E 19).The sacred texts suchas theTalmudcontainnumerousprescrip-tions and instructions that contribute to avoiding environmental pollution.“The Talmud talks about environmental pollution. In the heavily populatedcities in ancient times, you were not allowed to have kilns that were used formanufacturing pottery. The Jewish sages tried to keep the smoke away from thecities.” (quote 4:39).Regarding the second worldview, nature as a primordial unit, Buddhismregards the universe as a divine unitary whole (E 16), in which all parts areinterdependent (E 14). “At a global, universal level, it is the same. We are smallbacteriawithin an organ that is the solar systemor the Earth. Everything is con-nected.There are energies that circulatewithin a universe. There is life, and life,the divine, is the whole of everything.” (quote 2:37). “Everything is related, thatis why it must be understood as this total identity. Everything resides in every-thing” (quote 2:38). According to Buddhism, all living beings, and all objectshave the same value and everythingmust be respected because they are aman-ifestation of the same primordial consciousness. “Nature and human beingsand animals, we are all nature, that is, respecting a person is respecting natureas well. Thus, if you consider that everything has this essential value that is amanifestation of primordial consciousness, it guides you in all your actions andbehaviour at all levels.” (quote 2:54).According to representatives of Taoism, “The law of Tao is the law of nature.Man and nature are united. If you hurt nature, you hurt yourself.” (quote 9:16).In Hinduism, for its part, a deep kind of yoga that means union is practised:“I am not,” “union of the soul with others and with the universe (cosmic soul)”(quote 9:19).2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 2020 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29The secretary of the Brahma Kumaris centre in Barcelona comments thatthey practise Raja Yoga meditation as a tool to learn to listen, live and feelthe presentmoment: “Meditation is the bridge of communication between theDivine and the divine of the human being” (quote 9:16). It is a profound per-sonal experience. Its aim is to reach an internal transformation that affects allof life through the connection with one’s own consciousness.In summary, the analysis of these results related to worldviews on climatechange shows two worldviews in the different religions present in Catalonia.Comparing the two worldviews mentioned leads us to believe that there arereasons to consider the planet and all creatures as intrinsic value because it isconsidered to be a divine creation, and has a sacred value. The dualistic vision,which separates nature from thehumanbeing, prevents us fromunderstandingreality in a global way. In the West, the modern worldview within the thoughtof Descartes has negatively influenced the distancing of the human being inrelation to nature, and has led to despotic attitudes towards it (Kureethadam,2017). The rejection of Cartesian dualism (E 6) is shown in Figure 2. A Buddhistrepresentative maintains: “you said that it is a more Cartesian approach, thishas to change.We have to start adopting amore cross-disciplinary, more globalapproach. If we had amore holistic view,more sustainable behaviour would beencouraged. It is not a new consciousness.” (quote 2:77).5.4 Commonalities between Different Religions Addressing ClimateChangeIn Figure 4, the code that appears the most states that in the face of the cli-mate crisis, religions provide values (E 22). The solutions andmeasures to bringabout a global change will not only come from scientific and technical mea-sures because they are insufficient. Deep motivations that lead to a change inbehaviour are required. “The solutions cannot be technical, they need to beabout a change of worldview, and this is what religions can provide, they canprovide criteria, values, ways of life, transformation … And I think this is veryimportant because the contribution of religions can be noticed.” (quote 3:12).Religions can provide values to society such as austerity”non-matching quotation mark(quote 2:61), be-cause “If religiosity were present in daily life, we would not have to talk aboutecology.” (quote 4:36).All the participants agree that there is a global crisis and that change mustbe brought about, but this change is difficult. “Change is impossible withoutmotivation and a process of education” (ls 15). Climate change will requireinter-governmental co-operation and immediate action, but it is also impor-tant not to “underestimate the necessity of grassroot movements for achievinglasting change in our attitudes and behaviours” (Javanaud, 2020). Religions2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 21addressing climate change in religious communities 21Worldviews (2023) 1–29 | 10.1163/15685357-tat00009must achieve significant potential to help in the global response to climatechange, as they have different reasons for doing so (Veldman et al., 2013). If,on the other hand, the different religious and spiritual communities supporteach other, an influential change in society may be achieved. According to thepresident of theBuddhist Communities: “If wemeet up, and support, andmoti-vate each other, it is possible to achieve a small change that may be noticed.”(quote 2:13).The secondmost repeated code that appears (E 22) in Figure 4 is the willing-ness of the different religions to collaborate with regard to addressing climatechange. The climate crisis, or the current health crisis due to the covid-19 pan-demic, are global phenomena, and they need to be addressed internationally.Pope Francis had already pointed out that if wewant to effectively combat, “wemust act together, taking into account theneed to implement a thoroughexam-ination of the current development model in order to correct its anomaliesand distortions” (Francis, 2021). In this respect, one of the participants statedthat “Climate change does not have borders. It is not a matter of working onone area. The problems we have in Catalonia regarding climate change are notcaused by the emissions produced in Catalonia, but by everybody everywherein the world. This forces us to work together” (quote 2:78).In Catalonia, interreligious climate action initiatives, such as ecumenicalevents, interreligiousmanifestos, and conferenceswhere reflections are sharedon addressing climate change, have been undertaken. However, it does notseem to be enough, and therefore the following have been suggested: “Createworking groups, symposia, … which has already been done, or put people whohold positions of responsibility in their religion and think differently togetherat the same table. Encouraging dialogue allows us to know, and when youknow you realise there are not that many differences, and you can work bet-ter towards a common goal” (quote 3:40 Benedictine monk). It is worth notingthat the very research methodology of this case study enabled establishing aninterreligious dialogue on the climate crisis in the different fgs.Given the evidence that the sacred texts of the different religions do notspecifically refer to climate change, as it is a problem that did not exist whenthey were written, the participants of the fgs suggested rereading the sacredtexts in terms of current environmental problems, to bring climate change tolight. All the participants acknowledge that environmental issues are an ele-ment the different religions have in common. “We all share the same planet,which is to bring out the best in people. The environment, the careful manage-ment of nature interests all religions, it is not merely a Christian matter. I verymuch like the idea, as the texts need to be reread taking into account currenttimes.” (quote 3:41).2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 2222 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29It is necessary to promote interreligious dialogue to address climate change,as is the case of the InterfaithDeclaration onClimate Culture issued by the reli-gious communities in Catalonia (gter 2021), or the Multi-faith Action confer-ences for climate action that are being held prior to the 26th Conference of theParties (cop 26),whichwill takeplace inGlasgow (Cerrillo, 2021).Together, reli-gious groups and scientists can be a powerful force to address climate change(Müller, 2021).To the question posed to all the participants in the fcs on whether climatechange is an element they have in common, and of interreligious dialogue,100% of the participants said yes.6 ConclusionsThroughout this case study, three research objectives were examined in four-teen religions in Catalonia, and interesting debates covering numerous aspectsrelated to the different religions’ contribution to addressing climate changetook place. The research objectives are: 1) Analyse what is being done by reli-gions to address climate change; 2) Know what the worldviews of the dif-ferent religions are with regard to climate change; and 3) if commonalitiesexist between religions, find out which elements they have in common withregard to addressing climate change. We employ a qualitative phenomeno-logicalmethodology involving discussion groups of fourteen different religionspresent in Catalonia. The conclusions reached at the end of this research studyare the following:Religions can contribute to sustainable consumption (sdg 12) promotingvalues and virtues such as austerity, compassion, respect, and ecological andsocial justice, as well as carrying out communal actions such as making anefficient use of natural resources or substantially reducing waste generationthrough prevention, reduction, recycling and reusing. As far as climate action(sdg 13) is concerned, joint action of religious and scientific groups is required,and it is important to know how to transform religious values into a commonclimate culture.In the different religions, there are reasons to consider the planet, and allcreatures, as intrinsic value because it is regarded as a divine creation and hasa sacred value. Under no circumstances are human beings considered posses-sors of nature, but part of it. Human beings must take care of and managenature responsibility. A comprehensive and holistic view of sustainability andthe planet needs to be adopted. In several religions, it is part of an ancient tra-dition.2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 23addressing climate change in religious communities 23Worldviews (2023) 1–29 | 10.1163/15685357-tat00009With regard to the commonalities between the different religions address-ing climate change, it is observed that religions provide the values societyneeds to overcome the climate crisis, and there is a willingness for interreli-gious collaboration through the publication of good practices, interreligiousstatements, liturgical ecumenical events during Earth Day, and other publicevents. Furthermore, the representatives of the fourteen religions that partic-ipated in the fgs agree that climate change and the care for our commonhome opens a door to interfaith dialogue, as it is based on elements that arepresent in different beliefs. This conclusion, together with the alliances alreadyestablishedbetween the religions addressing climate change, leads to deducingthat the religious communities present inCatalonia, apart fromcontributing tothe achievement of sdg 12 and sdg 13 (sustainable consumption and climateaction respectively), are also contributing to establishing partnerships for thegoals (sdg 17) in order to develop a new common climate culture.This article contributes to the existing literature on the relationship betweenthe different religions addressing climate change by providing an empiricalstudy that allows confirming the theoretical framework of this relationshipwith practical experiences.Faced with the great challenge of transforming a planet in crisis into thecommon home of all its inhabitants, all social organisations need to be in-volved, and religions play a leading role in this transformation. It has beenobserved that there aremultiple commonalities in the actions promoted at thecommunity level between religions, as well as in the virtues and values encour-aged individually, to care for the planet. In the fourteen religions studied, twogreat visions regarding the planet and nature can be distinguished. However,although the rationale for why climate action and sustainable consumptionmust be carried out is different, in practice all religions respond to the moralimperative of taking care of the planet. Climate action is an element they havein common, and it promotes an interreligious dialogue. This article contributesto existing research with an empirical study in a European region in whichnumerous religions are present.With regard to the study’s limitations, because of the data protection law,it was impossible to reach all the desired participants. The fact that a negativeresponse was obtained from the entities of one of the religions means that thisstudy does not include representation of all the religions present in Catalonia.As a consequence of the current worldwide pandemic, face-to-face meetingswith the representatives of the entities had to be cancelled and the process ofdata collection was completed virtually. In order to ensure the participationof all the religions present in Catalonia, including the religious communitiesthat declined to participate in the fgs, we could analyse publicly available2023953 [WO–.] 002-Albareda-Tiana-et-al-ADVANCE-proof-final [version 20230928 date 20230928 15:31] page 2424 albareda-tiana et al.10.1163/15685357-tat00009 | Worldviews (2023) 1–29documents published or the websites and/ or social media channels of thecommunities that declined to participate. It would be desirable in the futureto carry out further studies with larger populations, which would enable com-paring and enriching the views and good practices to address climate changein different countries or regions.AcknowledgementsThe authors would like to thank all the leaders of the religious entities whooffered their time to be interviewed in the focus groups for this research, DaniRemis for the technical collaboration in the analysis of the fgs, and Ann Swin-nen for her constructive suggestions concerning the translation of the article.Fundingincluded here cf. journal's style, ok?The authors are grateful for the financial support received (Grant 2018 relig00005) from the Directorate-General of Religious Affairs (dgar—DireccióGeneral d’Afers Religiosos) of the Catalan Government.Referencesact Alliance. 2015. “154 religious’ leaders from all world regions call for a zero carbon,climate resilient and equitable future” (20 October 2015). 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