
Environmental Encyclopedia 3
Religion and the environment
of natural resources are found in the Mosaic law, including
passages mandating the preservation of fruit trees (Deuter-
onomy 20:19, Genesis 19:23–25); agricultural lands (Leviti-
cus 25:2–4); and wildlife (Deuteronomy 22:6–7; Genesis 9).
Numerous other biblical passages extol the wonders of nature
(Psalms 19, 24, and 104) and teach kindness to animals,
including the Ten Commandments, which require that farm
animals be allowed to rest on the Sabbath.
Christianity: Jesus’ nature teachings
The New Testament contains many references by Jesus
and his disciples that teach people to protect nature and its
life forms. Throughout the Sermon on the Mount, Jesus
used nature and pastoral imagery to illustrate his points and
uphold the creatures of nature as worthy of being emulated.
In stressing the lack of importance of material possessions
such as fancy clothes, Jesus observed that “God so clothes
the grass of the field” and cited wildflowers as possessing
more beauty than any human garments ever could: “Consider
the lilies of the field, how they grow; they toil not, neither
do they spin. And yet I say unto you, that even Solomon
in all his glory was not arrayed like one of these” (Matthew
6:28–30; Luke 12:27). In Luke 12:6 and Matthew 10:29,
Jesus stresses that even the lowliest of creatures is loved by
God: “Are not five sparrows sold for two pennies? And not
one of them is forgotten before God.”
Judaism: a tradition of reverence for nature
The teachings and laws of Judaism, going back thou-
sands of years, strongly emphasize kindness to animals and
respect for nature. Indeed, an entire code of laws relates to
preventing “the suffering of living creatures.” Also important
are the concepts of protecting the elements of nature, and
tikkun olam, or “repairing the world.” Jewish prayers, tradi-
tions, and literature contain countless stories and admoni-
tions stressing the importance of the natural world and ani-
mals as manifestations of God’s greatness and love for His
creation.
Many examples of practices based on Judaism’s respect
for nature can be cited. Early Jewish law prevented
pollution
of waterways by mandating that sewage be buried in the
ground, not dumped into rivers. In ancient Jerusalem, dung
heaps and
garbage
piles were banned, and refuse could not
be disposed of near water systems. The Israelites wisely
protected their drinking water supply and avoided creating
hazardous and unhealthy waste dumps. The rabbis of old
Jerusalem also dealt with the problem of
air pollution
from
wheat chaff by requiring that threshing houses for grain be
built no closer than 2 miles (3.2 km) from the city. In order
to prevent foul odors, a similar ordinance existed for graves,
carrion, and tanneries, with tanneries sometimes required
to be constructed on the edge of the city downwind from
prevailing air currents. Wood from certain types of rare trees
could not be burned at all, and the Talmud cautioned that
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lamps should be set to burn slowly so as not to use up too
much naphtha. The biblical injunction to allow land to lie
fallow every seven years (Lev. 25:3–7) permitted the
soil
to
replenish itself.
Islam and ecology
In the Qur’an (Koran), the holy book of the Islamic
faith, scholars have estimated that as many as 750 out of
the book’s 6,000 verses (about one-eighth of the entire text)
have to do with nature. In Islamic doctrine there are three
central principles that relate to an environmental ethic, in-
cluding tawhid (unity), khilafa (trusteeship), and akhirah
(accountability). Nature is considered sacred because it is
God’s work, and a unity and interconnectedness of living
things is implied in certain scriptures, such as: “There is no
God but He, the Creator of all things” (Q.6: 102). The
balance of the natural world is also described in some verses:
“And the earth we have spread out like a carpet; set thereon
mountains firm and immobile; and produced therein all
kinds of things in due balance” (Q.15:1 9). On the earth,
humans are given the role of stewards (called “vicegerents"),
when the Qur’anic scripture states, “Behold, the Lord said
to the angels: ’I will create a vicegerent on earth...’” (Q.2:
30). In the teachings of the Prophet Muhammad, humans
are told to cultivate and care for the earth. ("Whoever brings
dead land to life, that is, cultivates wasteland, for him is a
reward therein"), and humans are cautioned in the Qur’an
against abusing the creation: “Do no mischief on the earth
after it hath been set in order, but call on Him with fear
and longing in your hearts: for the Mercy of God is always
near to those who do good” (Q.7: 56). Interestingly, the
Qur’an also contains scriptures that caution humankind
about the use of metals, perhaps foreshadowing the machine
age of the future: “We bestowed on you from on high the
ability to make use of iron, in which there is awesome power
as well as a source of benefits for man” (Q.57.25).
Other faiths
The religions of the East have also recognized and
stressed the importance of protecting natural resources and
living creatures. Buddhism and Hinduism have doctrines of
non-violence to living beings and have teachings that stress
the unity and sacredness of all of life. Some Hindu gods
and goddesses are embodiments of the natural processes of
the world. Taoists, who practice a philosophy and worldview
that originated in ancient China, strive not to attempt to
dominate but to live in harmony with the tao, or the natural
way of the universe. Many other religions, including the
Baha’is and those of Native Americans, Amazon Indian
tribes, and other indigenous and tribal peoples, stress the
sanctity of nature and the need to conserve wildlife, forests,
plants, water, fertile land, and other natural resources.
[Lewis G. Regenstein and Douglas Dupler]