Christian ethical teachings on environmental ethics: HSC Studies of Religion

Syllabus dot point

“Ethics: describe and explain Christian ethical teachings on bioethics OR environmental ethics OR sexual ethics (this page: environmental ethics)”

HSCStudies of ReligionChristianity Depth Study15 min readUpdated 23 Sep 2026

Quick answer

Christian environmental ethics begins with creation: God made the world and saw it was "very good" (Genesis 1:31), and "the earth is the LORD's" (Psalm 24:1). Stewardship: God placed humans in the garden "to till it and keep it" (Genesis 2:15), so dominion (Genesis 1:28) is not ownership: it "is not absolute" (Catechism 2415), and Laudato Si' rejects "absolute domination over other creatures" (67). Love of neighbour and eco-justice (Matthew 22:39): Christians must hear "both the cry of the earth and the cry of the poor" (Laudato Si' 49). Catholic Social Teaching adds the common good ("The climate is a common good", 23), solidarity with all creatures (Catechism 344) and future generations, and subsidiarity (local action). Pope Francis calls for ecological conversion (217) and integral ecology, "one complex crisis which is both social and environmental" (139). Orthodox Christians have prayed for creation on 1 September since 1989, joined by Catholics in 2015; Protestants speak of creation care. Christians respond with changes of lifestyle, advocacy and aid, while acknowledging the critique that "dominion" was once misused.

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What this dot point is asking

The ethics component of the Christianity depth study asks you to describe and explain Christian ethical teachings in ONE area. This page covers environmental ethics: how Christians understand creation, humanity's place in it, and their responsibilities towards the earth, other species, the poor and future generations.

Environmental ethics was one of the two areas NESA's 2025 guidelines used for the 20-mark Christianity question (Q29): stewardship (Genesis 2:15), eco-justice grounded in love of neighbour, and the social justice principles of solidarity and subsidiarity.

Distinguish the traditions: Catholic teaching (the Catechism, Catholic Social Teaching, Laudato Si'), Orthodox theology (creation as sacrament, the 1 September day of prayer) and Protestant approaches ("creation care" grounded in Scripture). Show both what the teachings say and how Christians apply them today.

The must-know spine

Scripture (NRSV): Genesis 1:28 (dominion), 1:31 ("very good"), 2:15 ("to till it and keep it"); Psalm 24:1 ("The earth is the LORD's"); Matthew 6:26 ("Look at the birds of the air"); Matthew 22:39 (love of neighbour); Romans 8:22 ("the whole creation has been groaning"); Colossians 1:20 (reconciling "all things"). Catechism: 339 (each creature's goodness), 344 (solidarity of creatures), 2415 (dominion "not absolute"), 2418 (animals). Laudato Si' (2015): 23 (climate a common good), 49 (cry of the earth and cry of the poor), 66 to 67 (till and keep; no "absolute domination"), 91 ("Everything is connected"), 139 (integral ecology), 217 (ecological conversion), 218 (Australian bishops, A New Earth, 2002). Laudate Deum (2023). 1 September: World Day of Prayer for the Care of Creation (Orthodox since 1989; Catholic from 2015).

The answer

Teaching 1: creation is good and belongs to God

Creation is good. Each day of creation ends with "God saw that it was good", and the whole is "very good" (Genesis 1:31). The Catechism teaches that "each creature possesses its own particular goodness and perfection" (339): creatures have value in themselves, not only for human use.
God is the owner. "The earth is the LORD's and all that is in it, the world, and those who live in it" (Psalm 24:1). God cares for all creatures: "Look at the birds of the air ... your heavenly Father feeds them" (Matthew 6:26).
Solidarity of creatures. "There is a solidarity among all creatures arising from the fact that all have the same Creator and are all ordered to his glory" (Catechism 344), which the Catechism illustrates with St Francis of Assisi's Canticle of the Creatures.
Creation's destiny. Paul writes that "the whole creation has been groaning" as it waits to be set free (Romans 8:22), and that God will reconcile "all things" in Christ (Colossians 1:20). Creation is included in God's plan of salvation.

Application. If creation is good and God's, damaging it wrongs its owner. Christians are guided to value biodiversity and natural beauty as God's work.

Teaching 2: stewardship (dominion rightly understood)

Dominion. God tells the first humans to "fill the earth and subdue it; and have dominion" over living things (Genesis 1:28).
Stewardship. Genesis 2 interprets this: "The LORD God took the man and put him in the garden of Eden to till it and keep it" (Genesis 2:15). Laudato Si' explains: "'Tilling' refers to cultivating, ploughing or working, while 'keeping' means caring, protecting, overseeing and preserving. This implies a relationship of mutual responsibility between human beings and nature" (67).
Limits. "Man's dominion over inanimate and other living beings granted by the Creator is not absolute; it is limited by concern for the quality of life of his neighbor, including generations to come; it requires a religious respect for the integrity of creation" (Catechism 2415). "It is contrary to human dignity to cause animals to suffer or die needlessly" (2418).
Correcting a misreading. Pope Francis admits that "we Christians have at times incorrectly interpreted the Scriptures" and states: "we must forcefully reject the notion that our being created in God's image and given dominion over the earth justifies absolute domination over other creatures" (Laudato Si' 67).

Application. NESA's 2025 guidelines call stewardship the ethical teaching that "applies to issues related to the environment". It guides Christians to use resources sustainably, avoid waste, protect species and care for land, as managers accountable to God.

Teaching 3: love of neighbour and eco-justice

The great commandment. "You shall love your neighbor as yourself" (Matthew 22:39). The poorest people, who contribute least to pollution and climate change, suffer its effects most.
The cry of the poor. "A true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor" (Laudato Si' 49).
Future generations. Dominion is limited by concern for "generations to come" (Catechism 2415): they are also neighbours.

Application. NESA's 2025 guidelines describe eco-justice, "based on the teaching of love thy neighbour", as guiding "how Christians respond to issues related to climate change". Christian aid agencies support communities facing drought, flooding and rising seas, and churches advocate for climate policies that protect the vulnerable.

Teaching 4: the common good, solidarity and subsidiarity

Catholic Social Teaching (see also the comparison with Humanism on social responsibility) applies its principles to the environment:

The common good. "The climate is a common good, belonging to all and meant for all" (Laudato Si' 23). Resources are "destined for the common good of past, present, and future humanity" (Catechism 2415).
Solidarity with the poor, with other nations and with future generations.
Subsidiarity. Action should be taken at the most local level able to take it. NESA's 2025 guidelines: "responsible action to environmental issues at local levels fulfils this duty for Christians".
Integral ecology. "We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental" (Laudato Si' 139). "Everything is connected" (91).

Teaching 5: ecological conversion

Pope Francis calls Christians to an "ecological conversion", "whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them. Living our vocation to be protectors of God's handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience" (Laudato Si' 217). He cites the Australian Catholic bishops' statement A New Earth: The Environmental Challenge (2002), which spoke of the need to "examine our lives and acknowledge the ways in which we have harmed God's creation through our actions and our failure to act" (Laudato Si' 218).

In Laudate Deum (4 October 2023) Francis returned to the subject, saying that the situation after eight years was "now even more pressing" (4).

How the traditions apply the teachings

Tradition	Distinctive emphasis
Catholic	Catholic Social Teaching; the Catechism (2415 to 2418); Laudato Si' (2015) and Laudate Deum (2023); the World Day of Prayer for the Care of Creation (1 September, from 2015); parish and school sustainability programs
Orthodox	Creation as a gift to be offered back to God in thanksgiving (a "eucharistic" view of the world); the Orthodox Church has kept 1 September as a day of prayer for creation since 1989; the Ecumenical Patriarch Bartholomew is known as the "Green Patriarch" for his environmental teaching
Protestant	"Creation care" grounded directly in Scripture (Genesis 2:15; Psalm 24:1); ecumenical cooperation through the World Council of Churches, whose program on Justice, Peace and the Integrity of Creation dates from the 1980s; participation in the Season of Creation
Ecumenical	The Season of Creation (1 September to 4 October, the feast of St Francis) is now kept by Catholic, Orthodox and many Protestant churches; Pope Francis asked that the day of prayer be "a sign of a common journey in which all believers in Christ take part"

Navigating environmental issues today

Issue	Teachings applied	Christian responses
Climate change	Common good (LS 23); eco-justice (LS 49); future generations (CCC 2415)	Advocacy for emissions reduction; renewable energy in churches and schools; support for affected communities
Biodiversity loss	Goodness of each creature (CCC 339); stewardship (Genesis 2:15)	Conservation projects; rejecting "absolute domination" (LS 67)
Animal welfare	CCC 2416 to 2418	Opposing needless suffering of animals
Consumerism and waste	Ecological conversion (LS 217); simplicity	Reduced consumption, recycling, "simple living"

Evaluating Christian environmental ethics

The critique. In 1967 the historian Lynn White argued in Science ("The Historical Roots of Our Ecologic Crisis") that Western Christianity's reading of dominion encouraged the exploitation of nature. Laudato Si' 67 concedes past misinterpretation.
The response. Christian teaching today reads dominion as stewardship, stresses creation's intrinsic goodness and links ecology to justice for the poor. The churches' statements are among the most influential religious contributions to environmental debate.
Practice. Commitment varies between denominations and congregations, and some Christians give environmental issues lower priority than other moral questions; Pope Francis himself describes Christians who "ridicule expressions of concern for the environment" or "choose not to change their habits" (Laudato Si' 217).

Answering "Explain TWO ethical teachings relevant to environmental ethics" (5 marks)

Step 1: Choose two distinct teachings

Stewardship and love of neighbour (eco-justice); or stewardship and the common good.

Step 2: Source each teaching

Stewardship: Genesis 2:15, Psalm 24:1, Catechism 2415. Eco-justice: Matthew 22:39, Laudato Si' 49.

Step 3: Explain what each requires

Stewardship: caring for creation as God's property, limits on dominion, future generations. Eco-justice: protecting the poor who suffer most from environmental harm.

Step 4: Apply each to a real issue

Climate change, deforestation or pollution, with a Christian response (advocacy, aid, lifestyle change).

Common traps

Treating "dominion" as permission to exploit: Christian teaching reads Genesis 1:28 through Genesis 2:15 and rejects "absolute domination" (Laudato Si' 67).
Quoting Laudato Si' without explaining the teaching: Name the teaching (stewardship, eco-justice, common good, ecological conversion) and then use the quotation as evidence.
Treating all Christians as Catholic: Add at least one Orthodox or Protestant example.
Forgetting the poor: Christian environmental ethics is also social ethics: "the cry of the earth and the cry of the poor".

In one sentence

Christian environmental ethics teaches that creation is good and belongs to God, that human dominion means stewardship ("to till it and keep it", Genesis 2:15) limited by concern for neighbours and future generations, and that love of neighbour, the common good, solidarity and subsidiarity require "ecological conversion" and care for "both the cry of the earth and the cry of the poor", taught by Catholic, Orthodox and Protestant Christians alike.

Try this

Q1. Outline the Christian teaching on dominion. (2 marks)

What the marker wants. Genesis 1:28 read with Genesis 2:15: dominion as stewardship, not absolute (Catechism 2415).

Q2. Explain how the teaching of love of neighbour applies to climate change. (4 marks)

What the marker wants. Matthew 22:39; the poor and future generations as neighbours; Laudato Si' 49; a practical Christian response.

Q3. Explain TWO Christian ethical teachings relevant to environmental ethics. (5 marks)

What the marker wants. Two distinct teachings, each sourced, explained and applied, with accurate terminology.

Exam-style questions

Questions in the style of NESA exam questions on this dot point, each with a worked answer. They are written by ExamExplained unless tagged "Past paper"; the year shows the paper a question is modelled on.

2025 HSCPast paper20 marks

What is chosen to be upheld in ethical decisions is shaped by sources such as sacred texts or lived experience and how they help adherents navigate the world today. With reference to the stimulus, analyse how the ethical teachings of Christianity guide adherents to navigate the world today. In your response, refer to ONE of the following areas: Bioethics, Environmental ethics, Sexual ethics.

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Criteria (NESA 2025 marking guidelines, SoR II Q29). 17 to 20: a comprehensive analysis of how the ethical teachings of Christianity guide adherents to navigate the world today; integrates the stimulus effectively throughout; a cohesive, well-structured response with detailed, relevant and accurate information; relevant and accurate terminology. 13 to 16: thorough. 9 to 12: analysis. 5 to 8: description. 1 to 4: general statements.

What NESA's "answers could include" list gave for environmental ethics. "The ethical teaching of stewardship", based on Genesis 2:15; "eco justice, based on the teaching of love thy neighbour", applied to climate change; and "the social justice teaching of solidarity and subsidiarity", since "God created all things and responsible action to environmental issues at local levels fulfils this duty for Christians". (Its list also covered bioethics.)

A top-band structure.

Thesis on the stimulus. Christians uphold the goodness of creation and a duty of care for it, drawn from sacred texts (Genesis, the Psalms, the Gospels) and Church teaching (the Catechism, Laudato Si') and lived out in communities.
Creation belongs to God and is good (Genesis 1:31; Psalm 24:1; Catechism 339).
Stewardship (Genesis 2:15): dominion "is not absolute" (Catechism 2415); Laudato Si' 67 rejects "absolute domination".
Love of neighbour and eco-justice (Matthew 22:39): "the cry of the earth and the cry of the poor" (Laudato Si' 49).
The common good, solidarity and subsidiarity: "The climate is a common good" (Laudato Si' 23); local action.
Navigating today: ecological conversion (Laudato Si' 217), the World Day of Prayer for the Care of Creation (1 September), Laudate Deum (2023), Orthodox and Protestant initiatives, the Australian bishops' A New Earth (2002).
Evaluation, including Lynn White's 1967 critique and the churches' response.

Source: NESA, 2025 HSC Studies of Religion examination and marking guidelines.

2025 HSCPast paper5 marks

Explain TWO ethical teachings relevant to ONE of the following areas: Bioethics, Environmental ethics, Sexual ethics.

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Criteria (NESA 2025 marking guidelines, SoR I Q13(b), SoR II Q24(b)): 5 marks: a thorough explanation of TWO ethical teachings relevant to the chosen area, integrating relevant and accurate terminology. 4: sound. 3: explanation of TWO. 2: description of at least ONE. 1: statements about Christianity. (NESA's sample answer chose bioethics, with the sanctity of life and love of neighbour.)
A 5-mark answer on environmental ethics
Teaching 1: stewardship: God placed the first human in the garden "to till it and keep it" (Genesis 2:15). Humans are caretakers, not owners: "The earth is the LORD's and all that is in it" (Psalm 24:1). The Catechism teaches that human dominion "is not absolute; it is limited by concern for the quality of life of his neighbor, including generations to come" (2415). Stewardship guides Christians to conserve resources and protect species.
Teaching 2: love of neighbour and eco-justice: "You shall love your neighbor as yourself" (Matthew 22:39). Because environmental damage harms the poor first, Pope Francis teaches that "a true ecological approach always becomes a social approach", hearing "both the cry of the earth and the cry of the poor" (Laudato Si' 49). This guides Christians to support climate justice, for example through aid agencies helping communities affected by climate change.

Source: NESA, 2025 HSC Studies of Religion examination and marking guidelines.

2024 HSCPast paper7 marks

(a) (i) Outline ONE ethical teaching in Christianity. (2 marks) (ii) Explain how the teaching outlined in part (a) (i) is reflected in ONE of the following areas within the religious tradition of Christianity: Bioethics, Environmental ethics, Sexual ethics. (5 marks)

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Criteria (NESA 2024 marking guidelines, SoR I Q13(a), SoR II Q24(a)). (i) 2 marks: outlines ONE ethical teaching in Christianity. (ii) 5 marks: a detailed and accurate explanation of how the teaching is reflected within Christianity in the chosen area, integrating relevant and accurate terminology.

(i) Outline. Stewardship: God created the world good and entrusted it to human beings to "till it and keep it" (Genesis 2:15), so humans must care for creation on God's behalf.

(ii) Reflected in environmental ethics.

Catholic teaching. The Catechism: dominion "is not absolute" and "requires a religious respect for the integrity of creation" (2415); "It is contrary to human dignity to cause animals to suffer or die needlessly" (2418). Laudato Si' reads "keeping" as "caring, protecting, overseeing and preserving" (67).
Orthodox practice. Since 1989 the Orthodox Church has marked 1 September as a day of prayer for creation; the Catholic Church joined in 2015.
Protestant practice. Many churches teach "creation care" and join the ecumenical Season of Creation.
Lived out. Parishes install solar panels, reduce waste and support climate action; the Australian bishops called for "ecological conversion" in A New Earth (2002), quoted in Laudato Si' 218.

Source: NESA, 2024 HSC Studies of Religion examination and marking guidelines.

2023 HSCPast paper5 marks

For we are . . . created in Christ Jesus to do good works. Ephesians 2:10. With reference to the stimulus, explain how ONE ethical teaching in Christianity is applied in order to encourage adherents to do good. In your answer, refer to ONE of the following: bioethics, environmental ethics, sexual ethics.

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Criteria (NESA 2023 marking guidelines, SoR I Q13(a), SoR II Q24(a)). 5 marks: an accurate and detailed explanation of how ONE ethical teaching in Christianity encourages adherents to "do good", with reference to the chosen area; integrates the stimulus with clear examples; clear, accurate terminology. 4: accurate. 3: explanation. 2: general statements. 1: statements about Christianity.

Plan using ecological conversion in environmental ethics.

Teaching. Pope Francis calls for an "ecological conversion", "whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them" (Laudato Si' 217).
Stimulus. Ephesians 2:10 says Christians are "created in Christ Jesus" for good works: caring for creation is one of those works, not an optional extra ("not an optional or a secondary aspect of our Christian experience", Laudato Si' 217).
Application. Reducing consumption, supporting renewable energy, and joining the World Day of Prayer for the Care of Creation (1 September) and the Season of Creation.
Effect. Care for creation becomes part of discipleship, done out of gratitude to the Creator and love of neighbour.

Source: NESA, 2023 HSC Studies of Religion examination and marking guidelines.

Practice questions

Original practice questions graded from foundation to exam level, each with a full worked solution. Try them before revealing the solution.

foundation3 marks

Outline the Christian teaching of stewardship. (Original)

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Stewardship is the teaching that creation belongs to God and is entrusted to human beings to care for on God's behalf. God placed the first human in the garden "to till it and keep it" (Genesis 2:15), and "the earth is the LORD's" (Psalm 24:1). Human dominion (Genesis 1:28) is therefore not ownership but responsibility, "limited by concern for the quality of life of his neighbor, including generations to come" (Catechism 2415).

Marking: 1 for creation belonging to God, 1 for humans as caretakers with a source, 1 for dominion as responsibility.

core5 marks

Explain how Catholic Social Teaching applies to environmental issues. (Original)

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Dignity and the common good: "The climate is a common good, belonging to all and meant for all" (Laudato Si' 23); resources are "destined for the common good of past, present, and future humanity" (Catechism 2415).
Preferential option for the poor: The poor suffer most from pollution and climate change, so "a true ecological approach always becomes a social approach", hearing "the cry of the earth and the cry of the poor" (Laudato Si' 49).
Solidarity: "There is a solidarity among all creatures" (Catechism 344) and with future generations and people in other countries.
Subsidiarity: Local communities, parishes and families should act on environmental issues rather than leave everything to governments; NESA's 2025 guidelines link subsidiarity to "responsible action to environmental issues at local levels".
Integral ecology: These principles combine in the view that there is "one complex crisis which is both social and environmental" (Laudato Si' 139).

Marking (Original): 5 for at least three principles accurately explained, with sources, applied to environmental issues.

exam7 marks

Evaluate the claim that Christianity has been part of the environmental problem rather than its solution. (Original)

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The claim: In 1967 the historian Lynn White argued that Western Christianity's reading of "dominion" (Genesis 1:28) encouraged treating nature as a resource to exploit. Pope Francis concedes that "we Christians have at times incorrectly interpreted the Scriptures" (Laudato Si' 67).
The response: Christian teaching reads dominion through Genesis 2:15 ("to till it and keep it"): Laudato Si' "forcefully" rejects "absolute domination over other creatures" (67), and the Catechism limits dominion by concern for neighbours and future generations (2415). Creation is "very good" in itself (Genesis 1:31; Catechism 339).
Christianity as solution: Laudato Si' (2015) and Laudate Deum (2023) call for "ecological conversion" and urgent climate action; Orthodox Christians have prayed for creation on 1 September since 1989, joined by Catholics in 2015 and many Protestants in the Season of Creation; churches and agencies run local and international environmental projects.
Judgement: Some Christian cultures have contributed to exploitation, but that reflects a misreading of the tradition's teaching; in recent decades Christian churches have become significant voices for environmental responsibility, though practice in congregations is uneven.

Marking (Original): 7 for a supported judgement, accurate teachings and sources, contemporary examples and fair treatment of the critique.

Practise this

Sources & how we know this

2025 HSC Studies of Religion marking guidelines — NESA (2025)
2024 HSC Studies of Religion marking guidelines — NESA (2024)
2023 HSC Studies of Religion marking guidelines — NESA (2023)
Laudato Si', Encyclical Letter of Pope Francis on care for our common home — Holy See (2015)
Laudate Deum, Apostolic Exhortation of Pope Francis on the climate crisis — Holy See (2023)
Catechism of the Catholic Church, paragraphs 2415 to 2418 — Holy See
Letter of Pope Francis establishing the World Day of Prayer for the Care of Creation — Holy See (2015)
Studies of Religion I Stage 6 Syllabus (2009) — NESA
Studies of Religion II Stage 6 Syllabus (2009) — NESA
Studies of Religion HSC exam papers — NESA