Best Practices At Work | André Vasconcelos • Eduardo Rueda Neto

Environmental Education in Light of the Bible

https://doi.org/10.55668/jae0065

There’s a prevalent discussion today surrounding environmental education, a pedagogical process aimed at training individuals to be aware of the ecological issues increasingly plaguing our planet. It focuses on empowering people and entities to act intentionally to preserve the natural resources still available, prevent or reverse pollution, and slow the impact of global warming and climate change. This education entails fostering a sustainable lifestyle and a thoughtful consideration not only of ecological aspects but also of economic, social, political, and ethical implications. Furthermore, environmental education is significant for its interdisciplinary nature, being linked to almost all spheres of knowledge.

Environmental education is something that Christians should pay more attention to, as it directly relates to their faith in God as the Creator of the heavens and the earth. The Bible unequivocally states that “the earth is the Lord’s, and everything in it; the world, and all who live in it” (Psalm 24:1, NIV).1 We are all God’s stewards, accountable for the resources entrusted to us (Luke 12:42-48), which unquestionably include natural resources. Hence, ecological awareness is closely intertwined with Christian stewardship, and we can craft environmental education lessons that are rooted in the teachings of the Holy Scriptures.

This essay aims to equip Christian educators with biblical arguments to engage their students regarding environmental responsibility. The discussion on this topic has been divided into four sections that could serve as the foundation for a series of four class sessions or lessons. Further studies and practical activities can be derived from this brief reflection

Lesson 1: Stewards of Creation

Goal: In this lesson or class session, students will comprehend the biblical meaning of the terms subdue and rule over within the context of the creation account in Genesis. The lesson aims to demonstrate that this does not refer to the exploitation of natural resources but rather responsible care for creation.

Many people view God’s command for humans to “subdue” the earth and “rule over” the animals (Genesis 1:28) as a blank check for humanity to exploit the planet. But is this a correct assumption? To understand these terms correctly, we need to delve into what the words translated “subdue” and “rule over” meant in biblical Hebrew and how they are used in other passages of the Old Testament.

The verb translated as “rule over” (radah) conveys the idea of ruling and governing. This term is frequently used in the Bible to refer to the rule of a king or nation over other monarchs and opposing nations (1 Kings 4:24; Psalm 72:8; 110:2; Isaiah 14:2; Ezekiel 29:15). It is also used to mean subjugating another person (Leviticus 26:17; Nehemiah 9:28; Isaiah 14:2). Similarly, the word translated “subdue” (kavash) implies a form of imposed domination (Numbers 32:22; 2 Samuel 8:11; 2 Chronicles 28:10; Jeremiah 34:11).

Although both terms seemingly express the idea of domination, it is crucial to recall that the relationship between humans and creation is qualified at the end of the sixth day by the expression “very good” (Genesis 1:31). According to theologian Nahum Sarna, this reveals a “harmonious and mutually beneficial” interrelation between humanity and the rest of God’s creation.2

It is probable that the directive in Genesis 2 to have dominion over animals was somehow linked to the act of naming them. Verses 19 and 20 state that God created the animals and then brought them before Adam to be named by him. This authorization to name the animals should be understood as God’s delegation of authority, His permission for humans to exercise a degree of sovereignty over nature. Just as God demonstrated His dominion over time and space by naming the day, night, heavens, and seas (Genesis 1), Adam revealed his dominion over the animal kingdom by naming the creatures.

It is important to emphasize that this initial lordship of humans over animals was not something humanity earned; it was granted by God. One of the restrictions that limited this dominion was the vegetarian diet given to humankind (Genesis 1:29). It is worth noting that the human consumption of meat was authorized by the Lord only after the Flood (Genesis 9:3, 4), when the relationship between humans and creation had already been disrupted by the presence of sin (Genesis 3).

The limited rule of humans over animals is subtly expressed in the account of humanity’s moral fall (Genesis 3) when the serpent (the devil) deceived Adam and Eve. The fact that Satan chose an animal to deceive humanity is ironic and tragic. The ones who were meant to dominate the animal kingdom were overpowered by it.

The command of God to “‘fill the earth and subdue it’” (Genesis 1:28) probably had to do not only with the dominion resulting from human presence in the world but also with the cultivation of the land. Interestingly, the earth is described in Genesis 1:2 using the Hebrew words tohu wavohu, translated as “formless and empty” in English. This expression is not merely a figure of speech (hendiadys) representing primitive chaos but also a graphical representation of the Earth in its state of barrenness and infertility, as indicated by the use of tohu and vohu in Isaiah 34:11 and the term tohu in Deuteronomy 32:10 and Job 6:18.

This unproductive state began to be reversed when God commanded the earth to bring forth “vegetation: seed-bearing plants and trees . . . that bear fruit with seed in it” (Genesis 1:11). However, the Bible mentions that “no shrub had yet appeared on the earth and no plant had yet sprung up, for the Lord God had not sent rain on the earth and there was no one to work the ground” (Genesis 2:5). The solution to this issue was presented, in part, through the creation of Adam and Eve (Genesis 2:7; 1:28). Thus, the text seems to suggest that the directive to subdue the earth given to humans was closely linked to their responsibility to work the ground.

This idea is reaffirmed in Genesis 2:15. In this verse, it is stated that the Lord placed the man in the Garden of Eden and instructed him to “work it and take care of it.” The verb translated “work” (‘avad) literally means “to labor.” Human beings were to work the land, and thus, its productivity would be determined by them. The word translated “take care” (NIV) or “keep” (NKJV) (shamar), in turn, denotes the care and stewardship that humans were to exercise toward the land. This same word is used in the Old Testament to portray God’s care for His people (Psalm 121).

Furthermore, ‘avad and shamar are used together in Numbers 3:7 and 8:26 to describe the duties of the Levites and their service in the wilderness tabernacle. In other words, the human mission in regard to the Garden of Eden is depicted in the Scriptures as a religious duty akin to the work of the Levites in the sanctuary. Hence, it becomes evident that God’s directive to subdue the earth has nothing to do with exploiting the environment, nor should it be used to justify such an attitude. On the contrary, God’s command for the first humans (and their descendants) was to responsibly care for nature.

Lesson 2: God, Earth, and Humanity

Goal: This lesson aims to help students comprehend the inseparable triangular relationship between God, the earth, and humanity in the Creation narrative. Clarifying this will aid students in understanding how human actions impact the environment and how the outcomes of such actions circle back to humans, affecting their existence and well-being.

The account from Genesis 1 to 3 presents an inseparable triad: God-earth-humanity. The earth is God’s primary “partner” in the creation process, being the first created element able to produce life. God also used it to form the animals, the birds (Genesis 2:19), and, notably, the first human being (Genesis 2:7).

Human beings, much like the soil and the animals (Genesis 1:22), were created with the ability to produce life. If the first divine command to the earth was to produce grass, plants, and fruit-bearing trees (Genesis 1:11), for humans, it was: “‘Be fruitful and increase in number; fill the earth’” (vs. 28). This demonstrates that both the earth and humans are partners with God in the creative process.

Beyond the relationship between God and earth, and between God and humankind, there exists the relationship between human beings and the earth. Humankind (‘adam) came from the ground (‘adamah), and the choices of one directly affect the fate of the other. When Adam and Eve sinned, the soil was tainted. God said to the humans He had created: “‘“Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you”’” (Genesis 3:17, 18). Because of sin, human beings faced difficulty in tilling the soil, making it no longer as easy to subdue. As a result, the earth began producing plants with thorns, drastically altering the perfect setting of the original creation.

Often, when humanity sins, the earth suffers and reacts. For instance, when Cain killed Abel, the soil became even more difficult to cultivate (Genesis 4:12). This reality was so harsh that patriarch Lamech, Noah’s father, hoped for relief from the toil and distress caused “‘by the ground the Lord has cursed’” (Genesis 5:29). Another example of how the soil is affected by human sinfulness is found in God’s warning to the people of Israel: “‘“If you defile the land, it will vomit you out as it vomited out the nations that were before you”’”(Leviticus 18:28). Although the context of this and other passages does not refer to environmental degradation, it is interesting to note how the biblical authors describe the earth’s reaction to humanity’s sin.

On the other hand, when the Lord restores the relationship with humanity in the earth made new, the earth will also be restored to its original perfection (Revelation 21 and 22). In the new earth, humans “‘will plant vineyards and eat their fruit’”; “‘they will not labor in vain’”; and “the wolf and the lamb will feed together’” (Isaiah 65:21, 23, 25). In other words, the human-earth relationship will become harmonious again when God is the link between them. Only then will humans succeed in subduing the earth.

Lesson 3: Struggle for Survival

Goal: This lesson broadens the perspective on the chaos into which the relationship between human beings and nature degenerated after sin. It shows the detrimental outcome of disobedience to divine principles, not only for human beings but also for the entire environment.

The connection between humans, the earth, and animals takes on even more dramatic dimensions after the Flood. When the biblical narrative revisits Genesis 1:28 in chapter 9:1 to 3, deliberate alterations are made in two formulations. The directive to multiply and fill the earth remains, but the command for humanity to subdue it does not appear. Simultaneously, the divine mandate to have dominion over the animals is modified: The relationship between humanity and the animal kingdom is now characterized by a struggle for survival.

After sin entered the world, the earth became more challenging to cultivate and, as a result, became more difficult to subjugate: “‘By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return’” (Genesis 3:19). Complete subjugation of the earth is not attainable in a world where transgression prevails. As long as this reality persists on this planet, nature will be “subversive,” and human life will be subject to natural catastrophes and disease. When humans enter the grave, they are “swallowed” by the earth and reduced to their raw material: dust (Ecclesiastes 12:7).

The directive to rule over the animals is diminished to an interaction marked by “dread” and “fear.” While humans struggle to dominate their food, animals fight for their own survival. The gentle human sovereign who affectionately named every living being has transformed into a cruel dominator. Thus, the vegetarian Adam (an ideal human model) starkly contrasts with the tyrannical hunter Nimrod (an archetype of corrupted humanity; see Genesis 10:8, 9).3

Lesson 4: Balance Point

Goal: Following the preceding discussion, this final lesson confronts students with the two main extremes concerning the relationship between humans and the environment: irresponsible exploitation and excessive exaltation of nature. At this stage, the objective is for the teacher to raise awareness among students that both extremes are harmful, leading them to find the balance point, which involves assuming the role of stewards of nature as representatives of God.

Given what we have seen so far, two extremes must be avoided in the relationship between human beings and animals and the earth: (1) thinking that human beings can do whatever they want—which can fuel the impetus for exploitation, and (2) exalting nature above humanity and even God—which could lead to idolatry.

In Israel’s history, the second extreme was more common than the first. When the Israelites neglected their role as stewards of creation and debased themselves before nature, the animals, the Sun, the Moon, and the stars became objects of worship (Exodus 32:4; 2 Kings 23:5).

Today, however, it is possible to say that humanity faces both extremes, making it more crucial than ever to find a balance point. On one hand, modern humans promote environmental exploitation in the name of progress, consumption, and development; on the other hand, they venerate nature through philosophies that view all natural elements as divine (pantheism).

Thus, more than ever, it is necessary to dignify the role of sovereign/steward that the Lord designated for humankind when placing Adam and Eve in the Garden of Eden and instructing them to rule over animals and subdue the earth. God created humans and placed them in Eden with a noble purpose: to represent divinity in the midst of creation.

Conclusion and Pedagogical Application

This essay has laid a foundation for discussing environmental education from a biblical standpoint. Based on this brief thematic guide, Christian educators can address ecological themes with their students within the framework of a biblical worldview that embraces human responsibility as stewards of God’s creation and representatives of the Creator.

Pedagogically, it is crucial for Christian educators to deeply instill these concepts in students’ minds through careful exposition of the subject and by promoting respectful debate. Once awareness about the value of nature in the context of the relationship between God, humans, and the earth is established, the next step is to bring forth pressing issues such as the unrestricted exploitation of natural resources and, on the other extreme, the seldom-discussed topic of excessive care for the environment at the expense of humanity itself.

In this learning process, it is vital to encourage students to reflect and think for themselves and, guided by biblical principles, arrive at conclusions that lead them to action. This, indeed, is precisely the final step. It is the teacher's responsibility not only to highlight the issues surrounding environmental education but also to provide creative means for students to practice the values learned in the classroom. This phase welcomes activities in nature, allowing students to be immersed in the subject under discussion and to study firsthand the second great book of God: His created works.


This article has been peer reviewed.

André Vasconcelos

André Vasconcelos, MTh, is a book and magazine editor at Brazil Publishing House in Tatuí, São Paulo, Brazil. He is also a pastor and holds a theology degree and a Master’s degree in biblical theology from Adventist University Center of São Paulo, Engenheiro Coelho, Brazil, and is a doctoral student in Old Testament at River Plate Adventist University in Argentina.

Eduardo Rueda Neto

Eduardo Rueda Neto, ThD, holds degrees in theology from the Adventist University Center of São Paulo, Engenheiro Coelho, Brazil, and Philosophy from the Catholic University of Brasília, Brasília, Brazil. Dr. Rueda also holds a ThD from the Pontifical Catholic University of São Paulo (PUC-SP), São Paulo, Brazil. He is a book editor at Brazil Publishing House in Tatuí, São Paulo, Brazil.

Recommended citation:

André Vasconcelos and Eduardo Rueda Neto, “Environmental Education in Light of the Bible,” The Journal of Adventist Education 86:1 (2024): 30-35. https://doi.org/10.55668/jae0065

NOTES AND REFERENCES

  1. Unless otherwise indicated, all Scripture quotations in this essay are quoted from the New International Version of the Bible. Holy Bible, New International Version®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
  2. Nahum M. Sarna, The JPS Torah Commentary: Genesis (Philadelphia, Penna.: Jewish Publication Society, 1989), 12.
  3. Laurence A. Turner, Announcements of Plot in Genesis (Sheffield: Sheffield Academic Press, 1990), 48. The Bible says that Nimrod “was a mighty hunter before the Lord” (Genesis 10:9). Regarding the expression “before the Lord”, the Septuagint renders this phrase “against the Lord,” a translation possible also in Hebrew. In Jewish and Christian tradition, Nimrod is often regarded as the leader of the builders of the Tower of Babel in the region of Shinar. He is associated with a kingdom that encompassed the cities of Babel, Uruk, Akkad, and Kalneh, all located in Shinar (Genesis 10:10). According to Josephus, Nimrod “gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power” (Antiquities of the Jews, book I, chapter 4; translated by William Whiston).