“Tending Eden: Faith, Ethics, & the Call to Environmental Stewardship.”
By
Dr. Andy (Kwaku) Kusi-Appiah
Environmental philosopher
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“Nature is not just a set of resources to be exploited, but
a sacred trust (Amanah) given to humans.”
Seyyed Hossein Nasr,
“The Earth does not belong to us; we belong to the Earth.”
Chief Seattle,Duwamish Indigenous leader.
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Abstract
This paper explores the critical intersection between faith and environmental stewardship, emphasizing the moral and spiritual imperatives embedded in religious traditions to care for the Earth. Drawing upon scriptural interpretations, contemporary theological discourse, and ethical reasoning, we highlights the foundational role faith plays in shaping environmental responsibility. By investigating scriptural texts and scholarly perspectives, this study reveals how religious beliefs can drive sustainable environmental actions and foster a deeper connection between communities and the natural world.
Keywords: environmental stewardship, faith, spirituality, sustainability, morality, Genesis, theology and ecology
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Introduction:
The global environmental crisis demands multifaceted responses, including scientific, political, and economic interventions. Yet an often underexplored but powerful source of ecological consciousness lies within faith traditions. This study seeks to illuminate how spiritual frameworks, particularly within Judeo-Christian thought, can inform and inspire environmental stewardship. By examining sacred texts and engaging with theological insights, this reflection highlights the potential of faith-based initiatives to contribute meaningfully to ecological restoration and sustainability. As we navigate the complexities of our relationship with the natural world, it is essential to consider the values and principles that guide our actions, especially within the context of faith, where belief and responsibility converge in the call to care for the Earth.
People, Faiths & Environmental Stewardship:
In Genesis 2:5, the first book of the Torah, and also the first book of the Tanakh, we are reminded of our divine mandate to care for the Earth. Humans are created purposely to tend to the Creator’s creation:
“And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.”
(Anderson, 2015: 40).
This sense of ecological responsibility is echoed in Islamic teachings. The Qur’an warns against wastefulness and environmental corruption:
“And do not waste [resources], for indeed, He does not like the wasteful.”
(Qur’an 6:141, Sahih International translation).
“And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.”
(Qur’an 2:205, Sahih International translation).
In the Hindu tradition, the Bhagavad Gita describes nature’s cycles as dependent on human ethical action:
“All living bodies subsist on food, which is produced from rain. Rains are produced by performance of sacrifice, and sacrifice is born of prescribed duties”
(Prabhupada, 1983, p. 164).
Though rooted in distinct theological worldviews, these texts reflect a shared spiritual imperative: the human responsibility to care for the Earth as a sacred trust. This ethical obligation, framed as tillership, trusteeship, or dharma can significantly inform modern ecological restoration and sustainability efforts (Alter, 2004; Foltz et al., 2003; Chapple & Tucker, 2000).
These passages reflect the symbiotic relationship between divine providence and human responsibility. Nature, though sustained by divine order, awaits human stewardship for its flourishing. In the context of environmental stewardship, these verses highlight the intricate relationship between the natural world and human responsibility (Hitzhusen, 2007). While the creator provides for the earth’s needs, humans are still called to participate in its care. This participation can take many forms: sustainable agriculture, renewable energy advocacy, conservation of biodiversity, and respect for ecological boundaries (Tucker & Grim, 2014). Tucker and Grim (2014) illustrate that religious teachings are not only relevant but essential to shaping ethical responses to environmental crises. From sacred cosmologies to concrete community actions, their work reveals that the roots of ecological stewardship often lie deep within the soil of spiritual tradition. They said:
“Most religious traditions have developed sacramental sensibilities in which material reality mediates the sacred. This is evident in the use of water for baptism and oil for anointing the sick. Moreover, offering food and flowers and lighting incense…are widespread sacramental practices [worldwide]. Such affirmation of material reality is a critical component of our valuing nature.”
(Tucker & Grim, 2014:3).
In essence, environmental stewardship is not only an ethical obligation but also a spiritual one. Religious traditions often position humanity as stewards rather than owners of the Earth. As stated by Pope Francis in Laudato Si’ in Eagan’s book titled Pope Francis. Encyclical on Climate Change Inequality: On Care for Our Common Home:
“The Earth is essentially a shared inheritance, whose fruits are meant to benefit everyone.”
(Eagan, 2015)
We are admonished to translate our faiths into action. Attending places of worship or professing devotion is not sufficient; true faith is expressed in acts that preserve and protect creation. Texts across religious traditions endorse stewardship as the proper human relationship to the Earth; faith adds a layer of ethical urgency to environmental issues, grounded in care for creation and justice for future generations. Additionally, communities rooted in faith often engage in ecological practices like tree planting, waste reduction, and community gardening, as acts of devotion. Also, faith-based organizations have proven effective in mobilizing grassroots environmental movements. As theologian Sallie McFague notes:
“The world is not ours to use but God’s body to be cared for.”
(McFague, 2008: 55).
Discussion:
The integration of faith and environmentalism offers a transformative approach by reframing sustainability as a spiritual and moral practice. Larry Rasmussen’s Earth-Honoring Faith…” (2013) serves as a foundational text in this regard, illustrating how religious ethics can recast ecological concerns as sacred obligations. By drawing on shared values such as compassion, humility, and interconnectedness, this perspective has the potential to broaden the environmental movement’s appeal and inclusivity across diverse faiths.
Despite this promise, challenges persist. Certain interpretations of religious texts have historically supported anthropocentric and extractive ideologies. A notable example is Lynn White Jr.’s seminal 1967 essay, The Historical Roots of Our Ecologic Crisis, in which he critiques Christianity for promoting a dominion-based view of nature. White argued that scriptural passages like Genesis 1:28, where humans are commanded to “subdue” the earth, have often been interpreted in ways that justify environmental degradation (White, 1967).
To counter this, a contemporary theological reorientation is essential: one that reinterprets “dominion” not as domination or exploitation, but as stewardship and responsibility. In response to these challenges, a growing body of eco-theological scholarship is emerging that seeks to reconcile traditional belief systems with modern ecological ethics. Sallie McFague (2008), for example, advocates for eco-justice by viewing theology through an ecological lens, emphasizing that the Earth should be seen as God’s body to be cherished and cared for.
Likewise, Ernst Conradie’s book, Christianity, and Ecological Theology: Resources for Further Research (2006) provides an extensive annotated bibliography of global developments in ecotheology. Conradie argues that ecological theology must not only critique exploitative theologies but also offer constructive frameworks for faith-based ecological responsibility.
When faith communities re-embrace stewardship as a sacred duty, their contributions extend beyond ecological resilience, they also cultivate spiritual renewal. This dual benefit strengthens the moral and emotional foundations of environmental action, reinforcing the idea that caring for the Earth is not merely a technical or political task, but a profound act of faith.
Conclusion:
Environmental stewardship, when rooted in faith, becomes a profound expression of spiritual maturity and moral responsibility. Genesis 2:5 offers a striking theological insight: the Creator withheld rain and the flourishing of the Earth until humanity was formed, until there was someone to ’till the ground.’ This passage implies that the Earth’s wellbeing was intimately tied to human responsibility. It was not complete without our presence, not for domination, but for stewardship. According to the scripture, God waited to allow the rains to fall until a caretaker had been created, affirming that humans were divinely appointed as guardians of creation.
As demonstrated elsewhere in this article, this sacred calling is not unique to the Judeo-Christian tradition. In Islam, the Qur’an emphasizes that humans are khalifah (stewards) of the Earth (Qur’an 6:165). In Hinduism, the concept of Dharma includes a duty to protect nature, seen in the reverence of rivers, trees, and animals as manifestations of the divine. In Buddhism, the principle of ahimsa (non-harm) extends to all living beings, urging mindful co-existence with the natural world. In Indigenous spiritualities such as those of the Anishinaabe and Dagara peoples, the Earth is regarded as a living relative, deserving respect, reciprocity, and ceremony. In Jainism, aparigraha(non-possessiveness) encourages minimal impact on the Earth, and in Sikhism, the divine is immanent in all of creation, which must be protected as part of divine service. Together, these traditions remind us that the Earth is not a commodity to be consumed, but a sacred trust to be honored. In a time of ecological crisis, we must bring both scientific insight and spiritual wisdom to the table. Technological solutions alone are not enough, we must cultivate reverence, restraint, and relational responsibility.
When we align our actions with our deepest spiritual values, we reaffirm our divine vocation as caretakers of creation. True faith is not passive; it is active. It calls us to plant trees, protect rivers, reduce waste, and nurture all forms of life, not as burdensome obligations, but as joyful acts of worship and gratitude. In doing so, we honor the Creator by honoring creation.
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Dr. Kwaku Kusi-Appiah holds a doctorate in political ecology and the environment from Carleton University, where he teaches and conducts research in the domain of political ecology, water access and its intersection with the environment. He also supervises postgraduate students from Algeria, Malawi, and Ghana. His career spans many years of university tutoring and leadership in diversity advocacy, such as serving as senior advisor to the Mayor of Ottawa on diversity issues, revitalizing Black History Ottawa, and contributing to international development projects like providing educational resources to Rwandan schools. He has also served as a visiting professor at Mzuzu University in Malawi, engaging students and NGOs on water and social justice issues. Dr. Kusi-Appiah also co-founded the Canada Education Management Agency to support international education.