A new constellation of public discourse has developed due to the circumstance that an unexpected protagonist appeared on the political stage. The earth has become a central party in scientific discussion because, and the newly experienced interrelatedness of humans and world has led to a complete relecture of Western tradition. Bruno Latour and other philosophers, like Donna Haraway, question the fundamental dichotomies between humans and environment, culture and nature, human and non-human actors. In this context, the Biblical and especially the Christian tradition have often been accused of an inherent hostility towards nature. Based on Bron Taylor's, Lynn White's and Carl Amery's critique of Christianity's anthropocentrism, this paper analyses developments and theoretical positions regarding the debate on creation, ecology, and climate change of current systematic-theological drafts. For, as the magisterial documents of Pope Francis show: the global developments have effected serious reflections in the Church as well. In his encyclical letter Laudato Si', Pope Francis subjects Christian anthropology, as well as Christian soteriology, to a profound reconsideration. He shifts the "distorted" (LS 69) and "excessive" (LS 116) anthropocentrism, which according to him arose in modernity, together with its technocratic logic, to a perspective that emphasizes the interconnectedness of all being. The shed blood of Able no longer solely refers to the cry of the poor but encompasses "the cry of nature itself" (LS 117). By incorporating the registers of the performative and the aesthetic, the paper will further outline how the dignity of non-human creation is emphasized and celebrated in Christian liturgy, contrary to a worldview dominated by technology and market value.