Christian-Muslim Youth Forum on climate Change

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“Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.”
- Genesis 1:26

“He it is Who hath placed you as viceroys of the earth and hath exalted some of you in rank above others, that He may try you by (the test of) that which He hath given you.”
- Quran 6: 165

“God led Adam around all the trees of the Garden of Eden. And God said to Adam: ‘See My works, how good and praiseworthy they are? And all that I have created, I made for you. [But] be mindful that you do not spoil and destroy My world—for if you spoil it, there is no one after you to repair it.” - Midrash Kohelet Rabbah 7:13

The scriptural quotes above outline mankind’s dominion and responsibility over the world; these excerpts can be interpreted to provide justification for humanity’s duty to care for the environment.

The Quran and Islamic principles such as tawhid (unity), amana (entrustment of the earth), and khalifa (the stewardship of humankind) form a basis for most Islamic environmentalism. 

Jewish concepts such as Tikkun ‘olam (the perfecting or the repairing of the world), Pikuach nefesh (related to man not harming themselves or one another), tzelem Elohim (man as Gods image and therefore agents entrusted with his creation), and Tzedek (creation of a worldwide system that is sustainable and equitable) bring environmental ideas into Jewish practise.
 
Similarly from a Christian perspective, in addition to the passages from Genesis, Leviticus 25:23-24 also points toward humanity’s stewardship of the world with God as the true master. 

All these ideas (most of which are in essence common to all three religions) are used to underpin faith based environmentalism.  However this approach is debatable as, though scripture shows humanity’s dominion over the world, there is little holy verse outlining actual commands toward handling the environment.  While we may be drawn toward interpretation by using passages and religious law to support environmentalism, direct commands are not so available or clear.

Poverty and Environmentalism
An alternative approach is to apply the shared principles of compassion for others and helping those less fortunate.  Each of the three Abrahamic faiths have repeated and vehement instructions on the duty toward caring for and serving humanity; this becomes pertinent as the effects of global warming bring undeniable detriments upon millions across the planet.

Evidence suggests that those who have contributed to global warming the least will be the ones who suffer from its effects the most; natural disasters have already hit nations such as Indonesia, Pakistan, and Peru. These are countries with little capacity to cope with disaster and with large sections of their population living in poverty.  Even in the aftermath of Hurricane Katrina, a disaster encountered in the western world, the disadvantaged of New Orleans were the hardest hit.  More prevalent natural disasters are an expectation of climate change and this will further harm those already in need. 

Climate change is therefore not simply an environmental issue but a people issue; not merely about conserving nature but about caring for those affected by the consequences.  The World Bank outlines three reasons why developing countries (and therefore the poor) are the most vulnerable: they are geographically more exposed to the effects of global warming and tend to be in hotter climates and nearer to coasts; they have fewer resources to deal with disasters and the long term impacts of climate change; and they have a reliance on primary industries (especially farming) for subsistence which are severely affected by disasters and hampered by long term weather changes.

Excessiveness and Environmentalism
Within the Abrahamic faiths there is also a shared dogma that one should avoid excess and wastefulness. The increased emissions of greenhouse gases, the depletion of fossil fuels, and widespread deforestation have all been caused by the growth in consumption over the last centuries.  It can be argued that much of this can be attributed to excess and profligacy and could be avoided through more austere religious adherence.
Using the world’s resources in a conscientious manner, minimising waste, and being aware of the effect our actions have on others are all principles that can be directly obtained from the Abrahamic faiths and their scriptures. 

Conclusion
Though direct environmental statements are difficult to find in the religious scriptures of the Abrahamic faiths, a sense of moral obligation and stewardship can be interpreted from certain passages.  Whilst avoiding excesses and profligate behaviour provide some contextual basis for caring for the environment, the overwhelming importance of providing succour to the needy (and to avoid situations which would cause harm to others) makes climate change a relevant issue to all people of faith.


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