Within Catholic churches, it is common to encounter the idea of the Kingdom of God ('the Kingdom') as a focus for human action relating to ecological/social justice action. According to this theology, the Kingdom is already present imperfectly in the actions of people working for justice and peace. At the same time, we are called to make the Kingdom fully present in human society by establishing fair and peaceful social structures. These structures relate not only to other humans but also to non-human animals and the earth itself (e.g. Laudato Si' 246). The Kingdom, fully realised, involves or paves the way for not only perfect humanly-made structures, but also events that can only be brought about through divine action: the resurrection of the dead; creation of new heaven and earth; cessation of death; second coming of Christ; last judgement. Recent studies suggest that the idea of the Kingdom can do significant work when it comes to motivating sustained ecological/social action (Malcolm and Scott 2025). Yet the concept of the Kingdom also involves a puzzle. If human action is necessary for the Kingdom, we have grounds for despair: humans and the societies they construct do not overall seem to be becoming more just, peaceful or caring of nature. On the other hand, if the Kingdom is brought about primarily by divine action, it is not clear why human striving is necessary, potentially leading to quietistic theology that asserts that sorting out ecological issues is ultimately 'God's job' rather than ours (Scrutton 2025). It therefore seems important to affirm an interplay between divine and human action. Yet exactly what this interplay involves remains unclear. Does God work (only) through humans ('God has no hands but our hands to do his work today')? Alternatively, does (or will) God augment human achievements with more direct divine action? I will consider this question in conversation with Catholics involved in ecological/social justice activism.