Scientific ecology has garnered significant attention even in Christian circles and has initiated a new theological discipline: eco-theology or a new theology of creation. Climate change, desertification of land, destruction of the environment, and the emergence of uncontrolled development have prompted theologians to reexamine and speak out about the ordering of “God’s house,” that is, all that is created on Earth. The principle of human supremacy over all created things and all principles “inscribed in the human heart” was first called into question. Ecological thought has long matured within the Catholic Church. Finally, Pope Francis’s ecological encyclical appeared, profoundly engaging with ecological themes and the problem of the world’s and man’s development. Its ecological vision is holistic, similar to the vision of St. Francis of Assisi. In this sense, it forms the so-called third ecological path. Franciscan theology draws its roots from St. Francis and was most developed by St. Bonaventure and John Duns Scotus. In light of this, inspired by today’s theological contributions, we point to the necessity of overcoming the prevailing technocratic paradigm according to which everything is directed toward the wonders of technology and finance and in which it is assumed that egoism is the primary driver of our system of values and actions. Currently, environmental issues are often not considered serious. However, they indicate how little attention contemporary society pays to them, although they are indicators of a profound ethical and anthropological crisis caused by human action. The Catholic Church has been providing solutions to the crisis since the very beginnings of ecology. Moreover, Pope Francis proposed and sought integral solutions inspired by Francis’s theory. He noted how the human and social environment mutually deteriorates, while the social crisis is equated with the environmental crisis, and it cannot be separated from justice or from the human being itself. This chapter presents the moral crisis caused by the technocratic paradigm that fails to provide a comprehensive global vision. Owing to this fragmented conception, social relations are deteriorating; no one looks anyone in the eye, and everything is reduced to objects that are “used and thrown away.” In the second part, some aspects of the Franciscan tradition are discussed, providing possible solutions to our severe socioenvironmental crisis.