KS3 Religious Studies — Environmental Ethics Study Pack

Year group: 7–9 | Subject: Religious Studies / RE | Curriculum area: Ethics and Philosophy

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Overview

The natural world faces serious challenges: climate change, habitat destruction, pollution, species extinction, and unsustainable consumption are all consequences of human activity at a global scale. How we respond — individually, communally, nationally, and globally — raises profound ethical questions.

Environmental ethics is the branch of ethics concerned with how humans should relate to and treat the natural world. It asks: Do we have a duty to protect the environment? Who is responsible? What should we prioritise when environmental care conflicts with economic development or individual freedom?

Religious and non-religious worldviews offer rich and varied answers. Christians talk about stewardship — being responsible managers of God's creation. Muslims speak of khalifah — being God's stewards on earth. Hindus emphasise ahimsa — non-violence towards all living beings. Buddhists speak of interdependence — everything is connected, so harming the environment harms ourselves. Sikhs speak of sewa — service that extends to the created world. Humanists ground environmental responsibility in reason, compassion, and concern for future generations.

This study pack explores these responses, connects them to practical choices, and develops careful ethical reasoning about one of the most important challenges of our time.

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1. Key Concepts

1.1 Definitions

Term	Definition
Environmental ethics	The branch of ethics concerned with how humans should relate to and treat the natural world
Stewardship	The responsible management and care of something belonging to another — in religion, often means caring for God's creation
Sustainability	Meeting current needs without compromising the ability of future generations to meet theirs
Conservation	Protecting and preserving natural environments, species, and resources
Biodiversity	The variety of life in an ecosystem or on Earth
Climate change	Long-term changes in global temperature and weather patterns, largely driven by human greenhouse gas emissions
Pollution	The introduction of harmful substances into the environment
Carbon footprint	The total greenhouse gas emissions caused by an individual, organisation, or activity
Consumerism	A culture or economic system driven by the purchase and consumption of goods
Environmental justice	The fair treatment of all communities in relation to environmental harms and benefits

1.2 Environmental Data Table

Environmental challenge	Brief summary
Climate change	Global temperatures have risen ~1.2°C since pre-industrial times; linked to extreme weather
Deforestation	Forests cover about 30% of Earth's land surface, down significantly over decades
Plastic pollution	Approximately 8 million tonnes of plastic enters oceans annually
Species loss	Scientists estimate thousands of species face extinction due to habitat loss and climate
Water scarcity	Over 2 billion people face water stress; linked to climate change and overconsumption

(Data figures are approximate and for illustrative educational purposes.)

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2. Religious and Non-Religious Foundations for Environmental Care

2.1 Christianity — Stewardship and Creation Care

Christianity teaches that God created the world and declared it "very good" (Genesis 1:31). Humans were given the role of stewards — responsible managers of creation on God's behalf.

"The Lord God took the human being and put him in the Garden of Eden to work it and take care of it." (Genesis 2:15 — paraphrased)

Key themes:

• The world belongs to God, not to humans — humans are tenants, not owners
• Stewardship requires care, not exploitation
• Jesus's teachings about care for the poor connect to environmental justice — those who suffer most from environmental damage are often the poorest
• Eco-Church: a growing movement in Britain where churches become environmentally responsible — solar panels, no single-use plastics, planting trees, buying sustainably

Potential tension: Some interpretations of Genesis 1:28 ("have dominion over the earth") have been used to justify exploitation. Most contemporary Christian scholars reject this — "dominion" means responsible stewardship, not exploitation.

2.2 Islam — Khalifah and Balance

Islam teaches that humans are khalifah (stewards or trustees) of God's creation. The Qur'an emphasises balance and the prohibition of waste (israf):

"And do not commit excess. Indeed, Allah does not like those who commit excess." (Qur'an 7:31 — paraphrased)

Key themes:

• Allah created the world in perfect balance (mizan); humans must not disturb it
• Wasting resources is a sin (israf) — even wasting water during wudu (ritual washing) is condemned
• Animals, trees, and water have rights in Islamic ethics
• Islamic organisations like Muslim Aid and the Islamic Foundation for Ecology and Environmental Sciences (IFEES) work on environmental issues

2.3 Hinduism — Ahimsa and Reverence for Life

Hinduism teaches that Brahman (ultimate reality) is present in all of creation — in animals, rivers, trees, and the earth. This makes the natural world inherently sacred.

Key themes:

• Ahimsa (non-violence) extends to animals and the natural world
• The Ganges and other rivers are sacred — and their pollution is a religious as well as environmental crisis
• Vegetarianism is common, rooted partly in ahimsa
• Karma: causing harm to the environment generates bad karma
• Many Hindu festivals honour natural elements — the sun, rivers, plants, and animals

2.4 Buddhism — Interdependence and Mindful Consumption

Buddhism teaches interdependence (pratityasamutpada) — all things arise in dependence on each other; nothing exists in isolation.

Key themes:

• Harming the environment harms ourselves — we are not separate from nature
• Right Livelihood in the Eightfold Path includes not earning a living through environmentally destructive work
• Mindful consumption: buying and using what is needed, not what craving demands
• The Five Precepts include not taking life — which many Buddhists extend to environmental care
• Compassion (karuna) extends to all sentient beings, not just humans

2.5 Sikhism — Sewa and Creation

Sikhism teaches that Waheguru created everything and is present in all creation. Caring for creation is an act of sewa (service) and reflects devotion to God.

Key themes:

• The Guru Granth Sahib contains many references to the beauty and sacredness of nature
• Sewa extends to the environment — protecting water, air, and earth
• Langar often uses locally sourced and vegetarian food, minimising environmental impact
• EcoSikh is a Sikh environmental organisation working globally on tree planting and clean water

2.6 Humanism — Reason and Responsibility

Humanists ground environmental ethics in reason, compassion, and care for human (and animal) wellbeing — without reference to God:

Key themes:

• The environment must be protected because human wellbeing depends on it
• Future generations have interests that present generations are obligated to consider
• Science provides the evidence for environmental damage — reason requires acting on that evidence
• Animal welfare matters — sentient beings can suffer
• Environmental justice: wealthier nations have caused more damage; they bear greater responsibility

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3. Connecting Belief to Action — The Responsibility Chain

STEWARDSHIP RESPONSIBILITY CHAIN:

GOD (or Nature / Future Generations)
         |
    Creates / Values
         |
   THE NATURAL WORLD
         |
  Entrusted to / affecting
         |
     HUMANS
    /         \
INDIVIDUAL    COMMUNITY
CHOICES       AND SOCIETY
    |               |
Consumption     Policy, law,
Waste           collective
Diet            action
Energy
    |               |
     ENVIRONMENTAL
       IMPACT
         |
  Future generations
  + all living beings

3.1 Belief-to-Action Table

Belief	Connected action	Example
Christian stewardship	Reduce waste; support fair trade; Eco-Church	Installing solar panels on a church; avoiding single-use plastic
Islamic khalifah	Avoid waste (israf); respect water; ethical consumption	Not wasting food; environmental campaigning
Hindu ahimsa	Vegetarianism; respect for rivers and sacred sites	Not eating meat; participating in Ganga clean-up campaigns
Buddhist interdependence	Mindful consumption; right livelihood	Buying second-hand; avoiding companies that destroy habitats
Sikh sewa	Caring for creation; tree planting; community clean-ups	EcoSikh projects; gurdwara environmental programmes
Humanist reason	Evidence-based action; policy advocacy; reducing carbon footprint	Supporting scientific climate action; changing diet or travel

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4. Animal Ethics

Position	What it holds	Who might hold it
Human priority	Humans have special value; animals matter but less so	Some traditional religious views (though all major religions prohibit cruelty)
Equal consideration	Animals that can suffer deserve equal consideration	Peter Singer's utilitarian view; many Buddhists
Stewardship/care	Animals are God's creatures; humans have responsibility to treat them well	Most religious traditions
Ahimsa	Non-violence to all living beings; vegetarianism preferred	Hindu and Jain traditions; many Buddhists and Sikhs

Scenario — Ethical dilemma:

Zara wants to buy cheap chicken from a supermarket. She knows it may have come from a factory farm. Her family is on a tight budget. She has also been learning about ahimsa and Buddhist compassion.

Discussion questions:

1. What ethical considerations are in tension here?
2. How might a Hindu, a Buddhist, and a humanist each respond to Zara's dilemma?
3. Does economic pressure reduce personal ethical responsibility, or does responsibility remain?

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5. Individual Action vs Government/Global Action

ARGUMENT BALANCE SCALE:

INDIVIDUAL ACTION           |      GOVERNMENT/GLOBAL ACTION
matters because:            |      matters because:
                            |
Every purchase decision     |  Climate change requires
affects supply and demand   |  coordinated international
                            |  solutions
Personal choices express    |
your values regardless      |  Individual action alone
of policy                   |  is insufficient — the
                            |  scale is too large
Changes begin with          |
individuals                 |  Corporations cause far
                            |  more pollution than
Consumer choices send       |  individuals
market signals              |
                            |  Environmental justice
                            |  needs legal protection

Non-extreme conclusion: Both matter. Individual action without structural change is insufficient; structural change is harder without cultural shifts driven by individuals. Religious communities can shape both.

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6. Environmental Justice

Environmental justice is the principle that environmental benefits and harms should be fairly distributed.

In reality, this is often not the case:

• The countries that have contributed least to climate change (often the poorest) suffer the most from its effects — floods, droughts, food insecurity
• Poor communities within wealthy countries are often located near polluting industries
• Future generations will bear consequences of choices made by people alive today

Religious connections:

• Islamic teaching on justice (adl) demands that environmental damage is not simply displaced onto the poor
• Christian charities like CAFOD and Tearfund explicitly connect climate justice to their global poverty work
• Sikh sewa means serving the most vulnerable — including those affected by environmental harm

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7. Source Extracts

Source Extract 1 — Religious Teaching on Stewardship

"The earth belongs to God, and everything in it, the world and all who live in it." (Psalm 24:1 — paraphrased)

Discussion: If the earth belongs to God (not to humans), what does this imply about how humans should treat it? How does this view of ownership differ from a purely economic view?

Source Extract 2 — Islamic Teaching on Balance

"Do not be wasteful. God does not love the wasteful." (Qur'an 6:141 — paraphrased)

A Muslim environmental campaigner said: "The Qur'an tells us the earth is a trust from Allah. Dumping plastic in the ocean is not just a science problem — it is a religious one. We are breaking our covenant with God."

Interpretation: How does this source connect the scientific problem of pollution to a religious obligation? What specific actions might follow from this belief?

Source Extract 3 — Scenario: The School Debate

In a school debate about climate change, four students spoke: Kiran said: "As a Sikh, I believe Waheguru created the earth. Damaging it is disrespecting God. My gurdwara has started growing vegetables and composting." Amira said: "Islam forbids waste. My family doesn't buy things we don't need. It's called avoiding israf." Thomas said: "My church says Genesis gives humans dominion over the earth — so we can use it as we need. I'm not sure we should worry too much." Priya said: "I'm not religious, but I care about future generations. They'll inherit what we leave. That's enough reason to change."

Questions:

1. Which students are connecting their beliefs to environmental action?
2. How does Thomas interpret "dominion"? What would other Christian scholars say?
3. What does Priya's argument show about non-religious ethics?
4. Whose argument do you find most compelling and why?

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8. Key Vocabulary Table

Term	Definition	Example in context
Environmental ethics	The branch of ethics concerned with human relationships to and responsibility for the natural world	Environmental ethics asks whether we have a duty to prevent climate change
Stewardship	Responsible care of the earth on behalf of God (or for future generations)	Christian stewardship means treating the earth as God's property, not our own
Sustainability	Meeting present needs without compromising future generations' ability to meet theirs	Sustainable farming avoids depleting soil and water for short-term gain
Creation	In religious contexts: the universe and natural world made by God	Christians believe creation is good and worth protecting
Khalifah	Islamic: steward or trustee; the role given to humans in caring for Allah's creation	As khalifah, humans are accountable to Allah for how they treat the earth
Ahimsa	Non-violence; not causing harm to any living being	Ahimsa motivates vegetarianism and environmental care in Hindu and Buddhist thought
Interdependence	Buddhist: everything arises in connection with everything else; nothing is isolated	Interdependence means that harming the environment harms the web of life we are part of
Sewa	Sikh: selfless service	Environmental sewa might include planting trees, collecting litter, or conserving water
Compassion	Deep care for the suffering of others	Buddhist compassion extends to all sentient beings, including animals
Consumerism	A culture driven by the constant purchase of goods and services	Consumerism contributes to resource depletion and waste
Climate change	Long-term shifts in global temperatures and weather, largely human-caused	Climate change threatens food security, water supplies, and biodiversity
Pollution	The introduction of harmful substances into the environment	Plastic pollution in oceans harms marine life and enters the food chain
Conservation	Protecting and preserving nature	Conservation efforts protect endangered species and habitats
Biodiversity	The variety of life on Earth or in a habitat	Biodiversity loss weakens ecosystems and threatens food and medicine supplies
Environmental justice	The fair distribution of environmental harms and benefits	Environmental justice requires that climate costs are not borne mostly by the poorest
Responsibility	The duty to act or account for one's actions	Religious and non-religious people may have different foundations for environmental responsibility but often reach similar conclusions
Future generations	People who will live after us	Sustainability requires considering the rights and needs of future generations
Waste	Resources discarded without being fully used	Islamic teaching explicitly forbids waste — israf is a sin
Carbon footprint	Total greenhouse gas emissions associated with a person or activity	Reducing your carbon footprint might mean flying less or eating less meat

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9. Common Misconceptions

Misconception	Correction
Environmental ethics is only about science, not moral reasoning	Environmental ethics is a branch of ethics — about values, responsibility, and what we owe each other and the natural world. Science provides data; ethics asks what we should do with it
All religious people hold the same environmental view	There is diversity within each tradition. Some are more engaged with environmental issues than others; interpretation of stewardship vs dominion varies
Stewardship means the same as dominion/doing whatever you want	Stewardship implies responsible care on behalf of another (God or future generations) — not ownership or exploitation
Individual actions are useless or completely sufficient	Both extremes are wrong: individual choices matter and send market signals, but structural and government action is needed at scale
Environmental damage affects everyone equally	Environmental justice shows that the poorest communities — globally and locally — often bear the heaviest burden of pollution, flooding, and food insecurity
Vegetarianism or veganism is required in every religion	Many religious traditions encourage or favour plant-based diets but do not universally require them. Ahimsa, kosher, halal, and langar all involve different approaches to food
Non-religious ethics has no reason to care for the environment	Humanists have strong, well-reasoned grounds for environmental care: human wellbeing, animal welfare, future generations, and rational response to evidence

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10. Exam-Style Questions

Multiple Choice

1. What does the Islamic concept of "khalifah" mean?

• A) God's law for environmental protection
• B) Human stewardship and trusteeship of God's creation
• C) The prohibition on wasting food
• D) A Qur'anic verse about creation

(Answer: B)

2. What does "environmental justice" mean?

• A) Punishing companies that pollute
• B) The fair distribution of environmental harms and benefits across communities
• C) Religious laws about waste
• D) International climate agreements

(Answer: B)

3. Which Buddhist concept teaches that all things are connected and nothing exists in isolation?

• A) Nirvana
• B) Karma
• C) Interdependence
• D) Ahimsa

(Answer: C)

4. What does "sustainability" mean?

• A) Using all available natural resources now
• B) Meeting current needs without compromising the ability of future generations to meet theirs
• C) Building environmentally friendly homes
• D) A type of religious fast

(Answer: B)

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Fill in the Blank

1. The Christian principle of responsible management of God's creation is called __________. (Stewardship)

2. The Islamic concept of trusteeship — humans caring for Allah's earth — is called __________. (Khalifah)

3. The Hindu principle of non-violence, which extends to all living beings, is called __________. (Ahimsa)

4. The Buddhist teaching that all things arise in dependence on each other is called __________. (Interdependence)

5. The Sikh concept of selfless service — which can extend to caring for creation — is called __________. (Sewa)

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1-Mark Questions

1. What does "sustainability" mean? (Meeting current needs without harming future generations' ability to meet theirs)
2. Name one way a Christian might express environmental stewardship. (Recycling, Eco-Church, fair trade, reducing waste — any one)
3. What is "environmental justice"? (The fair distribution of environmental harms and benefits — often meaning poorer communities should not bear more harm)

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4-Mark Questions

Question: Explain two reasons why religious believers may care for the environment.

Model answer:

Firstly, many religious traditions teach that God created the natural world, which means it has intrinsic value and dignity. For Christians, the earth belongs to God (Psalm 24:1) and humans are stewards — they must care for it responsibly. This is a religious duty, not simply an ecological preference. Damaging creation is, in this view, an act of disrespect towards God.

Secondly, traditions like Buddhism teach interdependence — everything in the universe is connected. Harming the environment is therefore harming ourselves and all other beings. Similarly, Hindu ahimsa (non-violence) requires avoiding unnecessary harm to living beings. These teachings provide ethical grounds for environmental care rooted in deep beliefs about the nature of reality.

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Question: Explain two ways in which environmental damage may raise issues of justice.

Model answer:

Firstly, the countries that have contributed least to global carbon emissions — often the poorest nations — tend to suffer the most severe consequences: floods, droughts, and food shortages. This is an injustice: those who caused the problem least bear the burden most. Islamic teaching on justice (adl) and Christian care for the poor connect directly to this concern.

Secondly, within wealthy countries, poorer communities are often located near industrial sites and face higher levels of pollution. Environmental justice requires that decisions about where to locate harmful industries do not simply follow economic patterns that disadvantage those with less power. This is a matter of fairness and human dignity.

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Extended Writing Question

Question: "Individual action is more important than government action in protecting the environment." How far do you agree?

Arguments in favour (individual action):

• Every consumer choice sends a market signal
• Personal choices express values and can inspire others
• Faithfulness to religious beliefs (ahimsa, stewardship) requires personal action
• Individual habits change culture

Arguments against:

• The scale of climate change requires coordinated international agreement
• Corporations produce far more greenhouse gas than individuals
• Environmental justice cannot be achieved by individuals alone — it requires legal change
• Poverty may limit individual choices

Balanced conclusion: Both are necessary. Religious ethics demands personal responsibility; but systemic change requires collective and governmental action. The best responses combine personal faithfulness with political advocacy.

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Source Interpretation

Source: Environmental impact data table (simplified):

Factor	Figure
Global average temperature rise since 1850	~1.2°C
% of global emissions from top 10 companies	~52%
Food waste globally (annual)	~1.3 billion tonnes
UK households recycling rate	~44%
% of UK energy from renewables (2023)	~40%

Questions:

1. What does the table suggest about whether individual or corporate action is more important? (52% of emissions from top 10 companies — suggests corporate action is crucial; but household recycling and energy also matter)
2. How might an Islamic environmental ethicist respond to the food waste figure? (Israf — wasting food is forbidden; 1.3 billion tonnes of annual food waste violates the duty to avoid waste)
3. Suggest one religious argument and one non-religious argument for increasing the UK's renewable energy percentage. (Religious: stewardship/khalifah; non-religious: humanist responsibility to future generations / reducing harm)

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11. Revision Checklist — "I Can..." Statements

• I can define environmental ethics, stewardship, sustainability, and conservation
• I can explain the Christian concept of stewardship and how it applies to the environment
• I can explain the Islamic concept of khalifah and what it requires of Muslims
• I can describe how ahimsa, interdependence, and sewa motivate environmental care in Hindu, Buddhist, and Sikh traditions
• I can explain how non-religious humanist ethics supports environmental responsibility
• I can describe what environmental justice means with at least one example
• I can compare individual action and government action in environmental protection
• I can explain the connection between animal ethics and religious environmental teaching
• I can interpret environmental data and connect it to ethical reasoning
• I can correct at least three common misconceptions about environmental ethics
• I can use at least ten key vocabulary terms accurately in written answers
• I can write a balanced judgement about whether individual or government action matters more

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End of Environmental Ethics Study Pack