At the end of the 1960’s, a debate began about the Bible’s role in environmental issues and particularly if there might be a misreading of the chapter in Genesis, which encourages humans to bring forth fruit, multiply and subdue nature and rule it over. However, there are many other reasons than Christianity and its interpretation of the Bible that have lead to our alienation from nature. Back in the day, natural sciences and technology viewed nature as a big impersonal mechanism. Because their aim was to extract natural resources quickly and efficiently with the help of new technologies, they wanted to strip off the sacredness of nature, because sacred things are untouchable and therefore protected.

Over the last few decades, Christian theology has adopted a more urgent stance on environmental issues and encourages followers to fight against climate change. It is true that biblical interpretations have mostly been human-centred despite the possibility for other kinds of readings.

Even if, according to the Bible, the dominion over nature is given to humans, we should not forget that in this biblical story, human superiority brings not self-serving privilege, but grave responsibility. The Earth is God’s creation and humans are responsible for nurturing and protecting it.

The Old Testament highlights the connection between humans and nature, appreciation for God’s creation and His caring for animals. The New Testament says “all flesh shall see the salvation of God “ (Romans 8). As an extension of this, St. Francis of Assisi promoted ecological interpretations of the Bible already in the 13th century.

The burgeoning awareness of the environmental crisis has lead to the birth of eco-theology. It is a religious reflection focusing on the interrelationships of the Bible, Christian tradition and nature. According to eco-theologists, Christianity is in profound tension with the culture of consumerism. Humans should cherish nature with awe, love and an understanding of the mutual connection. These insights are better motivators in increasing our willingness to improve our relationship with the natural world than guilt and responsibility.

Also, spiritual ecology has a spiritual facet to play in all issues related to conservation. This field aims to bring together science and academia, religion and spirituality, and ecological sustainability. Spiritual ecology aims to provide alternatives to dominating human-centred, dualistic and materialistic worldviews and thus contribute to solving environmental problems.

Personal worldviews have a major impact on the efficiency of environmental education, which aims to motivate people to take action for the environment. To reach this goal, for instance, the Palmer’s tree model puts emphasis on activities in nature, studying and gaining information and putting it into practice. The starting point is the student’s personal life experience and worldview. In Finland, the emphasis of environmental education has traditionally been on scientific learning, whereas many other countries have recently highlighted the importance of the learner’s worldview.

Studies suggest religions have much in common. For example, all the world religions believe humans are a part of nature, not above it. Humans are responsible for environmental conservation, and maintaining the balance between humans and nature is important. Environmental issues are seen as moral, religious and spiritual challenges. Next we discuss shortly about specific religions’ take on the topic.

Christianity sees humans as a part of nature, the creation. Therefore, she/he has ecological responsibilities. We don’t own nature but we should treat it as lovingly as God. Christianity reminds us that God’s creation is sacred. Respectful behaviour leads towards moderation. It is closely linked to the ideal of living simple: by giving up less important things, we are able to realize what is really essential.

Islamic belief about the environment is relatively similar to Christianity’s. Nature is understood as an epiphany of Allah. Divine wisdom is in the natural world itself, and as Allah’s creation, nature is sacred. Certain natural elements such as palm trees can be considered particularly sacred. Likewise, some man-made buildings and places – especially mosques, sanctuaries and places associated with Muhammed, his family members and descendants (Mecca, Jerusalem and Medina) are also considered sacred. Muslims have to look after nature since it is all Allah’s creation. Humans are seen to differ from animals due to the capacity to make moral choices. Humans should act as Allah’s loyal and trusty advocates.

Islam highlights a pragmatic approach. The Quaran gives a number of practical advices, for example, on treatment of animals. Humans have power over animals and they may derive food and clothes and use some of them for transportation, but this has to be done with kindness and compassion. Many Muslim leaders have established guidelines for conservation and sustainable use of water supplies, fisheries and forests. Abusing the environment is seen unfair and therefore penalized. Earthquakes, floods and other natural disasters are forms of divine punishment for those who have moved far away from Allah.

Buddhism is a religion or philosophy that can be practiced in many ways. The essence of Buddha’s teachings is the Four Noble Truths in which the Buddha set out the Eightfold Path. Additionally, Buddhists take refuge in the Three Jewels, which are believed to relieve suffering. Buddhism encourages the practice of meditation, the cultivation of wisdom and moderation, as well as speaking and acting in a truthful and non-hurtful way. By following this path, it is possible to gain liberation from suffering and achieve the state of nirvana.

Respect and conservation of nature is embedded in Buddhist teachings. It is important to avoid causing suffering, and environmental problems naturally cause suffering to humans and animals alike. Buddhism also highlights moderation. Lifestyle moderation can help to reduce one’s own personal carbon footprint in many ways. Monks in the Mahayana tradition are instructed to practice non-violence, compassion and kindness to other beings and refrain from killing them for food or self-defence. Mahayana practitioners are generally invited to adopt vegetarianism, meditating in nature, visiting a pilgrimage site and practicing environmentalism.

Natural religion (animism) refers to a large number of various, usually ancient belief systems practiced particularly by indigenous people. Additionally, there are many Neopagan orders, groups and solitary practitioners in the Western world. Natural religion worships nature spirits or powers living in trees, animals, lakes, mountains, stones etc. The division between the natural and the supernatural, the spiritual and the material is meaningless, because all living beings are considered sacred. Ideas of humanity, family, community, morality and spirituality are seen in a wider context than they are usually.

The role of religions and ethics in addressing climate change has been a hot topic over the last few decades. There is a widespread consensus on the importance of faiths tackling climate issues, but on different grounds. Religions have specific and traditional roles in society. They teach ethics and raise interesting ethical and moral issues on solutions for climate change, which complement scientific, technological, economical and political views. Religions have a strong and loyal following and they encourage action, so they could also invite their followers to urge politicians to set more ambitious targets to stop climate change.

Naturally, the ethics of climate change can be discussed without religion. For instance, the Sustainable Development Goals of the United Nations 2030 Agenda provides an easy starting point for a discussion. However, religions provide tools to shift the centre of gravity of these debates from what is considered necessary to what is desirable. In addition, they strengthen the collective consciousness by encouraging taking action together.

The concept of climate justice may be useful when climate change is discussed in religion and ethics classes. Other relevant starting points of discussion could be equality, motivations behind acting for a better world and different ways of taking action.

Over the past years, the Christian church has spoken out on climate change. Religious communities have released statements both individually and collectively. The World Council of Churches has issued a statement on climate justice, and Pope Francis along with Orthodox Christian leader Patriarch Bartholomew have called on the world to pay attention to the environment and climate change. As well, The Islamic Declaration on Climate Change was drafted and adopted by the International Islamic Climate Change Symposium in 2015.

These measures are not just lip service. For example, the Evangelical Lutheran Church of Finland has released a climate programme in which recommendations call for the church to take action at every level, from church members to the administration. At the same time, it presents challenges to the Finnish society. The programme explains why environmental responsibility is one of the comprehensive basic duties of the Evangelical Lutheran Church. The title, “Gratitude, Respect and Moderation”, sums up the core values. Since 2012, the Evangelical Lutheran Church of Finland has run a nationwide awareness campaign, Ekopaasto (Eco fasting), which encourages Finns to join the Great Lent in ways that help to tackle climate change. In addition, every fourth local congregation has awarded a Church Environmental Diploma.