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Study explores the integration of eco theology into Christian higher education curricula, focusing on the role of faith based environmental education in fostering environmental stewardship. Introduction: As the global ecological crisis intensifies, there is a growing need to incorporate ecological ethics into religious education, preparing future leaders to address environmental challenges. By integrating eco theology with sustainability practices, students are encouraged to view environmental stewardship as a spiritual responsibility grounded in biblical teachings. Literature Review: Previous studies emphasize the success of faith based educational approaches in raising ecological awareness and fostering sustainable practices, particularly in Islamic and Christian communities. Eco theology combines theological principles with environmental ethics, offering a holistic perspective on sustainability. Materials and Method: This study employs a mixed methods approach, combining qualitative and quantitative data from interviews, surveys, and focus groups with students and faculty members at Christian institutions that integrate eco theology into their curriculum. The research examines changes in students' attitudes toward sustainability before and after participation in eco theology courses, focusing on practical applications of creation care. Results and Discussion: The findings indicate that the integration of eco theology significantly enhances students' ecological awareness and commitment to sustainability practices. Students report an increased understanding of the ethical and moral responsibility to care for creation, as well as greater engagement in community based conservation efforts. The results highlight the potential of eco theology as a transformative model in Christian higher education, equipping students with both ethical and practical tools to address the global ecological crisis.

An early childhood child is an individual who actively interacts with individuals around them. From these direct interactions, children learn social norms and ethics that shape and develop their character. This study focused on the process of early childhood learning from the environment in developing their character from Bronfenbrenner's Ecological Systems theory framework. Eleven interviewees participated in this qualitative research. The findings revealed that at the mesosytem level, a learning environment in the community that is safe and supportive of children's growth and development will develop children's positive character. These results corroborated that positive interactions within the environmental layers in Bronfenbrenner's Ecological Systems Theory will contribute positively to children's development. Parents and RuPin Coordinators unanimously stated that education contributes positively to children's growth and development. Even the smallest knowledge gained by children will affect their mindset and behavior, so a commitment to providing a safe and positively stimulating learning environment is important. From the perspective of Bronfenbrenner's ecological systems theory, an adequate learning environment for young children should involve positive interactions between various environmental systems: family, school, peers and community.  

In the area of ​​the State University of Medan (Unimed), students from various tribes gather to continue their education. Among them, students from the Aifat and Piliang tribes bring environmental ethics influenced by their geographical and cultural backgrounds. This study uses a qualitative descriptive research method, which was carried out at the State University of Medan (UNIMED) using interview techniques and observations. The data obtained were analyzed using qualitative analysis techniques. The research stage begins with data reduction, data presentation and drawing conclusions. a good understanding of environmental ethics after taking the Basic Social and Cultural Sciences (ISBD) course. ISBD learning has succeeded in enriching students' understanding of the importance of environmental ethics in everyday life, although its application still varies depending on the cultural background of each student.

East Nusa Tenggara Province in managing the Coastal area in East Nusa Tenggara in Community participation in environmental protection and management efforts in East Lembur Village, Lembur District is still relatively low because not all communities play a role in the planning, implementation, utilization and evaluation stages in the context of environmental protection and management efforts. that the management of coastal areas must have permission from the local government and if carried out illegally, it can be subject to strict sanctions. The research method used in this study is empirical juridic research. Empirical legal research that focuses on behaviors that are embraced or developed in society. This behavior is accepted and appreciated by the community because it is not prohibited by statute law, does not contradict the morals of the community (social ethics). The results of this study show that the Criminal Law Regulation Related to Sea Sand Mining Based on Law No. 32 of 2024 Jo. Law No. 5 of 1990 Law Number 32 of 2024 concerning Amendments to Law Number 5 of 1990 provides a stronger legal framework for the management and protection of natural resources, including sea sand mining. The Coastal Rights Law refers to regulations and policies that regulate the utilization, management, and protection of coastal areas and the rights of the people living around them.  that the people in East Lembur Village have several factors that cause why they are still doing illegal sand mining. One of the negative aspects is the implementation of mining activities that are not in accordance with existing regulations, such as illegal or unlicensed mining. Both on a large and small scale, mining activities require official permits, because their implementation without a permit can result in legal consequences that need to be accounted for.

The purpose of this study was to determine the perspectives of theology study program students on healthy dating based on Christian ethics. The method used in this study is a descriptive qualitative method. Data were collected through observation and interviews with eight theology study program students from 2020-2021. The results of the study showed that students have three main views related to the foundations of healthy dating, namely: Good communication, mutual respect, and maintaining bodily purity. Based on interviews with eight students, it was found that these three perspectives are very important in building harmonious relationships and in accordance with dating ethics. However, students face challenges in maintaining healthy relationships, including environmental influences, temptations of lust, and unclear goals in relationships. For this reason, the application of boundaries and education regarding healthy dating is very necessary to help students understand and live relationships that are in accordance with Christian values. This study is expected to contribute to instilling ethical dating values ​​among theology students.

With the rapid increase in global population and the ongoing depletion of agricultural land, food security faces an escalating threat. CRISPR genetic engineering technology offers immense potential to enhance crop resilience and productivity. However, its application raises significant ethical concerns, both from a bioethical perspective and within the framework of Islamic values. This article examines core principles of bioethics and Islamic ethics to explore the morally conscious integration of genetic technology. Through a comprehensive literature review, it underscores the necessity of a collaborative approach involving scientists, policymakers, and religious leaders to establish ethical guidelines for its responsible use. The findings highlight the critical need to strike a balance between technological innovation and the preservation of moral principles. By adhering to ethical standards rooted in both modern bioethics and Islamic teachings, genetic technologies such as CRISPR can be harnessed to address food security challenges by improving crop productivity and fortifying resistance to diseases and extreme environmental stressors, without compromising moral integrity.

Climate change represents one of the most critical challenges of the 21st century, demanding immediate and coordinated global action. While various mitigation policies have been developed, including cap-and-trade schemes and carbon taxes, they often fail to fully address ethical concerns, such as equity, justice, and responsibility. This study explores the potential role of Islamic economic principles in strengthening climate change mitigation policies. Islamic economics, grounded in values like justice (Adl), stewardship (Khilafah), and communal responsibility, offers a moral framework that can enhance global efforts to combat climate change. Through a policy review and comparative analysis, the study examines the alignment of Islamic economic values with existing secular climate policies, highlighting their ability to address social and environmental injustices that often arise from traditional approaches. Additionally, the study discusses the practical applications of Islamic finance instruments such as Green Sukuk, Zakat, and Waqf, demonstrating their potential to fund sustainable projects. The integration of these Islamic values into international climate frameworks is shown to offer ethical and inclusive solutions, promoting a more just distribution of the burdens and benefits of climate action. This paper concludes by recommending that Sharia-based frameworks be incorporated into global climate policies and highlights the importance of future research in understanding the role of religious ethics in climate change mitigation.

This study explores the influence of Islamic environmental ethics on Corporate Social Responsibility (CSR) and business decision-making, emphasizing how faith-based ethical frameworks guide sustainable practices in contemporary corporate environments. Grounded in the principles of stewardship (khalifah), justice (adl), and collective welfare (maslahah), Islamic ethics provide a holistic model for aligning profitability with moral and environmental responsibility. Using a mixed-method approach that combines survey research and content analysis, data were collected from 50 Shariah-compliant and ethically oriented companies across multiple industries. The survey measured the integration of ethical values into CSR initiatives, while content analysis of corporate reports evaluated transparency, environmental commitment, and ethical disclosures. The findings reveal that organizations adhering to Islamic ethical principles exhibit stronger environmental accountability, higher ethical compliance, and more sustainable long-term strategies compared to secular firms. These companies perceive environmental responsibility as a moral obligation rather than a regulatory requirement, integrating ethical governance into daily operations and strategic planning. The results also highlight that employee engagement and stakeholder trust improve significantly when CSR activities are guided by Islamic values. Furthermore, case studies of Islamic banks and small-to-medium enterprises (SMEs) in Muslim-majority regions demonstrate practical applications of these principles, including the use of zakat and waqf funds for environmental initiatives and community development programs. The study concludes that embedding Islamic ethics into business operations fosters a balance between economic growth, social welfare, and environmental stewardship. It also provides a pathway for strengthening corporate integrity and long-term competitiveness. Future research is recommended to examine the applicability of Islamic ethical principles across different industries and explore their intersection with emerging areas such as green innovation, artificial intelligence governance, and digital finance. Overall, this research underscores the potential of Islamic ethics as a foundation for sustainable business models that harmonize spiritual and economic objectives.

This study explores the role of Sharia-compliant crowdfunding platforms as ethical financial innovations in supporting green startups, particularly in emerging economies. Green startups, which are inherently mission-driven and environmentally conscious, often face challenges in accessing traditional funding due to the long-term nature of their returns and perceived investment risks. Conventional financing mechanisms are frequently profit-oriented and risk-averse, making them unsuitable for ventures that prioritize sustainability and community impact. In contrast, Sharia-compliant crowdfunding platforms offer alternative financing pathways that are grounded in Islamic ethical principles, such as profit-and-loss sharing and the prohibition of interest and speculation. The research uses a qualitative-comparative case study approach, drawing from secondary data and interviews with platform operators and green startup founders. Thematic and comparative analyses reveal that Sharia crowdfunding platforms not only attract ethically motivated investors but also foster trust, transparency, and alignment with the values of environmentally conscious communities. These platforms provide higher levels of ethical accountability, although they are currently limited by low public literacy and a lack of regulatory frameworks in many regions. The study concludes that Sharia-compliant crowdfunding platforms have significant potential to bridge the financing gap for green startups. Their success depends on collaborative support from government, financial institutions, and academia, along with increased efforts in education and regulatory development. By integrating religious ethics and sustainable finance, these platforms can help create inclusive, transparent, and socially responsible funding ecosystems that contribute meaningfully to green economic growth.

This study proposes an integrative framework for climate justice that combines moral theology, ethical philosophy, and religious pedagogy to encourage active participation in eco-ethical actions. The framework addresses the growing need for religious communities to engage in environmental stewardship by merging traditional religious teachings with contemporary environmental ethics. The research emphasizes the importance of eco-ethical education within religious settings, which fosters a deep sense of moral responsibility toward environmental care. Data for the study was gathered through field observations and interviews with religious educators and environmental activists, aiming to understand current educational practices and to explore opportunities for integrating climate justice into religious curricula. The study found that, while there are challenges such as curriculum limitations, ideological resistance, and insufficient understanding of climate justice, the proposed framework offers a powerful tool for religious institutions to foster environmentally responsible and ethically committed individuals. It also highlights the potential for collaboration between religious organizations and environmental groups to further promote climate justice. The study concludes that religious education has a unique role in shaping individuals' attitudes towards environmental issues, offering a distinct advantage over secular approaches by embedding moral responsibility into faith-based practices. Further research is recommended to explore the integration of climate justice in religious education and its impact on community behavior and sustainability.

As environmental challenges continue to intensify globally, there is an increasing need for educational systems to foster ecological awareness and sustainable living practices. This paper explores the integration of ecospirituality within religious education, combining deep ecology and faith-based pedagogy to promote environmental consciousness among students. Ecospirituality, a concept that merges ecological awareness with spiritual beliefs, provides a holistic framework that not only encourages ecological stewardship but also aligns these practices with religious values. The paper examines key principles of deep ecology, such as the interconnectedness of all life, biospherical egalitarianism, and anti-consumerism, and explores their application in educational contexts. It also delves into how religious education has historically approached environmental issues, particularly through faith-based pedagogies that emphasize moral responsibility for creation. Using a qualitative research approach, the study conducts content analysis of religious curricula, interviews with educators, and textual examination of religious literature to uncover ecological principles within religious teachings. The findings suggest that the integration of ecological themes into religious education enhances students' understanding of environmental ethics and strengthens their connection to nature. Despite challenges such as resistance to curriculum changes, variations in theological interpretations, and the need for teacher training, the study highlights innovative solutions, including professional development and curriculum adaptation. The comparison with secular environmental education models shows that ecospirituality offers a unique approach by embedding sustainability within spiritual practices. The paper concludes by recommending further research and curriculum development to ensure that ecospirituality can play a central role in shaping a sustainable future through education.

This study explores the role of interreligious environmental ethics in shaping global cooperation to address the ongoing ecological crisis. By analyzing and comparing the teachings of Islam, Christianity, Hinduism, and Buddhism, the study identifies key environmental ethics principles that are shared across these religious traditions, such as non-violence, the sacredness of nature, and the principle of moderation in resource use. Despite theological and doctrinal differences, these shared values provide a strong philosophical and moral foundation for fostering cooperation among religious communities in addressing global environmental challenges. The study also examines the philosophical divergences within religious teachings, such as the varying interpretations of human dominion over nature and the role of humans as stewards or caretakers of the Earth. These theological differences present challenges in creating a unified environmental ethical framework, yet they also highlight the richness and diversity of religious perspectives on ecological responsibility. The practical applications of these teachings are discussed, focusing on how religious values have been integrated into real-world environmental movements, such as faith-based environmentalism and interfaith collaborations. The findings underscore the potential for interfaith dialogue to catalyze global environmental action and the creation of a unified global ethical system. Such a system, grounded in shared religious values, could provide a framework for sustainable practices and ecological justice, offering a moral guide for individuals, communities, and nations in their efforts to mitigate environmental degradation and promote sustainability.

Industrial safety is an important aspect in maintaining a safe work environment and in accordance with applicable legal regulations. In the context of manufacturing companies such as PT. Toyota Astra Indonesia, implementing industrial safety is crucial to ensure the production process runs smoothly and safely for its workers. This article discusses the implementation of industrial security based on the 1945 Constitution (UUD 1945) in the production process of PT. Toyota Astra Indonesia. Industrial security implementation steps carried out by PT. Toyota Astra Indonesia includes the implementation of strict work safety standards, supervision of the use of work equipment, employee training on safety, and regular audits to ensure compliance with regulations contained in UUD No. 1 of 1970 concerning Work Safety. Apart from that, the company also pays attention to environmental protection aspects in its production process in supervision so as to integrate work safety with environmental sustainability. In the context of the 1945 Constitution, the implementation of industrial security at PT. Toyota Astra Indonesia includes a company's code of ethics in (UUD No. 40 of 2007 Article 74), policies and compliance with the law, health and safety policies at work, and Corporate Social Responsibility (CSR) policies directed at ensuring that workers' rights are respected. guaranteed in the 1945 Constitution to be fulfilled properly. In this way, the company ensures that a safe and conducive work environment is the right of every worker in accordance with applicable legal provisions. By implementing industrial security based on the 1945 Constitution, PT. Toyota Astra Indonesia not only ensures compliance with legal regulations, but also supports the country by contributing to providing automotive capabilities and maintaining the company's reputation and increasing overall productivity. In addition, the integration of job security and environmental protection also reflects the company's commitment to sustainability and corporate social responsibility.

Indonesia is one of the countries that is the lungs of the world. This country has extraordinary environmental potential, starting from natural resource conditions (biological and non-biological diversity), geographical conditions, and demographic conditions that other countries do not have. The gifts given by Allah SWT to all His creatures, especially humans, must be used well or wisely. Utilizing these gifts to meet the needs of living creatures must be accompanied by great responsibility in protecting and managing them so that their sustainability is maintained (sustainability). Ironically, if we look at the current facts, the situation is the opposite. Our various daily activities, from small to large scale, individually and collectively (society), contribute to air pollution, water pollution, soil pollution, land degradation, loss of biodiversity and germplasm, resource and energy crises, and the peak is global warming. The behavior of throwing rubbish and waste carelessly, wasting energy, using vehicles with high emissions, and various other bad activities among the majority of Indonesian people is still very worrying. This is still done by many people who are highly educated or not, rich or poor, young and old, and men and women.

The correlation between environmental ethics and societal behavior has become an increasingly important subject in the context of environmental conservation. This article presents a literature review of the relationship between individual environmental ethics and community behavior in the context of environmental conservation efforts. Through searching various journals and related publications, we identified key themes, findings and trends in this research. Research shows that environmental ethical values, environmental awareness, and social norms play a key role in shaping individual and collective behavior towards the environment. Factors such as education, personal experiences, and social pressures also influence how individuals and societies respond to environmental issues. Policy implications and suggestions for future research are also discussed.  

In the world of education, Christian religious education teachers play an important role in shaping the ethics, character and morals of students, because in the world of education most students experience character and moral crisis problems, where they are not controlled by the influence of technological developments and even environmental conditions. can also influence students' ethics, character and morals. Therefore, attention is really needed from various parties, especially the role and attention of teachers in the world of education, in teaching and learning with the aim of helping students learn about the world of education from not knowing to knowing, especially knowing character and morals. Educators not only aim to teach, but educators must also act as teachers who take part in building students' morals and character, and are responsible in accordance with the goals of education and learning to shape and create a generation with noble morals. so that every student has good character and morals in living the days of his life.

The purpose of of this research is to describe environmental degradation in the novel Teruslah Bodoh Jangan Pintar by Tere Liye using the ecological study of literary Grag Gerrard's ecological study of literature theory. This research is a descriptive qualitative research, in which data findings are in the form of quotations or dialog related to environmental degradation in the novel Teruslah Bodoh Jangan pintar by Tere Liye. Smart by Tere Liye. The results show that environmental degradation includes 6 (six) forms of environmental degradation in the novel. this novel, namely 10 pollution, 6 wilderness, 13 disasters, 12 dwellings, 4 animals and 8 earth. Meanwhile, 3 (three) efforts to overcome environmental degradation (environmental ethics) in this novel are 3 attitude of responsibility towards nature, 4 attitudes of love and care for nature and 1 attitude of not disturbing the life of nature. Among these, the most dominant form of degradation found in the novel is natural disasters, as shown through various excerpts and dialogues. This study is also relevant to academic learning as it enriches students' textual understanding while fostering social awareness, moral responsibility, and environmental concern.

The growing environmental crisis underscores the need for education systems to foster ecological responsibility among students. This study explores the potential for multifaith schools to cultivate environmental moral education through an interreligious pedagogical model. By integrating diverse religious teachings on ecology, the proposed model aims to promote shared moral values for environmental protection and sustainability. The research addresses the gap in existing environmental education, which often lacks an integrated approach that incorporates various religious perspectives. Through a qualitative research design, the study analyzes curricula, observes classroom practices, conducts interviews with educators, and evaluates existing environmental education frameworks in multifaith schools. The study identifies key strategies, including the incorporation of eco-ethics from different religious traditions, project-based learning, and interfaith dialogues, as effective means of fostering ecological responsibility. However, challenges such as balancing doctrinal differences, overcoming biases, and developing inclusive pedagogy remain. The study emphasizes the importance of designing educational content that respects all faiths and promotes intercultural dialogue, thereby encouraging a collective commitment to sustainability. The findings suggest that multifaith schools can serve as powerful platforms for environmental moral education, highlighting the value of integrating religious perspectives into sustainability education. The study concludes with recommendations for incorporating interreligious eco-ethics into curricula and teacher training programs and suggests future research on the long-term impact of interreligious environmental education and its applicability in diverse cultural contexts.

This article examines the influence of Christian ethical principles on modern political philosophy, particularly in addressing moral dilemmas in governance, human rights, and environmental stewardship. By analyzing key philosophical frameworks and scriptural teachings, the paper highlights the compatibility and tension between secular political theories and Christian moral theology. It also explores the role of Catholic social teaching in promoting justice, peace, and the common good.

This study explores the intersection of classical Islamic philosophical thought and modern environmental ethics to propose a Sharia-based eco-theology model for addressing global sustainability challenges. It investigates key Islamic environmental principles, such as khalifah (stewardship), amanah (trustworthiness), and mizan (balance), which emphasize humanity’s responsibility to protect and preserve the environment. These values, derived from Islamic teachings, offer a moral and spiritual framework for ecological stewardship, aligning closely with contemporary concerns like sustainability, biodiversity preservation, and climate change mitigation. The research integrates these Islamic principles with modern ecological ethics, including ecocentrism, deep ecology, and environmental justice, to construct a holistic eco-theological model. Through this framework, the study emphasizes the importance of balancing ecological, economic, and social factors to promote environmental justice. The findings suggest that Islamic eco-theology can play a significant role in fostering environmental responsibility within Muslim communities and beyond, contributing to global sustainability efforts. Practical applications of these principles are seen in educational initiatives, such as the incorporation of eco-theology into curricula at Islamic institutions, and in community-based environmental projects. The research also highlights the challenges and limitations of traditional interpretations of Islamic environmental ethics, suggesting the need for progressive and adaptive approaches in addressing modern environmental issues. Future research directions include exploring the integration of this eco-theology in policy-making, Islamic education, and cross-cultural applications, ensuring its relevance to diverse communities facing environmental challenges.