The citing of the Genesis narrative as the domination mandate is no longer tenable, because what drives the world is economics not religion. To sustain the Genesis narrative presumptuously means that Christians are the only inhabitants of the world. After all the Platonic Dualism, which marked the beginning of Western Philosophy predates Christian teachings in the Bible. Both Socrates and Plato tended to deemphasize our natural environment as opposed to the world of ideas. Christian theology tends to thrive on dualism: heaven and earth, hell and heaven, saved and unsaved, but they have not used that theology to destroy or ravage the earth wantonly. If for anything, major industrialists in the world are not Christians and Christians are not known to be heavily involved in nuclear development. Christian environmental ethics should rather use a reconciliatory methodology to call for a global redemptive response to the environmental chaos plaguing us.

If you follow the Christian ethics you should not be greedy along with 6 more deadly sins.

How can Christian ethics contribute to solving social and environmental challenges?

Example of Christian ethics address social challenges - (Colossians 3:1-6)

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your life, appears, then you also will appear with him in glory. 5 Put to death, therefore, whatever belongs to your earthly nature:sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming.

You can also refer to this link:

https://www.gotquestions.org/Christian-ethics.html

Example of Christian ethics address environmental challenges - (Leviticus 25:3-7)

For six years sow your fields, and for six years prune your vineyards and gather their crops.4 But in the seventh year the land is to have a year of sabbath rest, a sabbath to the Lord. Do not sow your fields or prune your vineyards.5 Do not reap what grows of itself or harvest the grapes of your untended vines. The land is to have a year of rest. 6 Whatever the land yields during the sabbath year will be food for you—for yourself, your male and female servants, and the hired worker and temporary resident who live among you, 7 as well as for your livestock and the wild animals in your land. Whatever the land produces may be eaten.

Please refer the link:

http://iefworld.org/unepgc21.htm

Islam

Islam, like Christianity, stems from the Abrahamic tradition of spirituality (ie. the historic origins that connect Islam, Christianity and Judaism).

Muslims believe that the world was created by God (Allah), which warrants respect, obedience and gratitude towards Him. This includes respect of animals, other people, and the environment.

n fact, Environmental Ethics is a big deal in Islam, and is a topic that's becoming increasingly talked about as a result of issues such as global warming, drought in Islamic countries, and the global struggle for resources.

The primary source for guidance for Muslims in all areas is the Qur'an, which Muslims believe is the direct Word of God. There are around 650 references to ecology and conservation within this text:

​"AND THE SKY HAS HE RAISED HIGH, AND HAS DEVISED (FOR ALL THINGS) A BALANCE, SO THAT YOU MIGHT NEVER TRANSGRESS THE BALANCE: WEIGH, THEREFORE (YOUR DEEDS) WITH EQUITY, AND DO NOT UPSET THE BALANCE"

- 55:7-9

From this passage alone we see the importance of keeping nature "in balance", an action that in turn respects the will of God. Therefore, it can be seen that Muslims today (who have been described in the Qur'an as "stewards" of the planet) have a significant role to play in addressing issues such as pollution and global warming.

In fact, in 2015 world Islamic leaders called on people of all faiths to address the global climate crisis, asking, "What will future generations say of us, who leave them a degraded planet as our legacy?"

Learn more about Islam and the environment https://www.1millionwomen.com.au/blog/what-do-worlds-religions-have-say-about-sustainability/

When God, gave the man the whole rest of the creation so that it governed it, he/she enjoyed, it was served as the, the sin had not entered in the humanity, the sin he/she gave place to the wickedness, the avarice, the ambition, etc, and this affection its relationship with the creation, that relationship change. in the word God he/she has it foreseen everything for the human serr and the rest of the creation, from the personal hygiene of sun to be huamno, until prevention of illnesses, like people should be related, the marriage, the children, and the care of the whole nature, and he/she also gave the human being deciding, free will, is important to pray for government's bosses that return to Christ that their desiciones is directed for heaven's sake, this is also for the presidents of world organizations.

Christianity

In the US, the UK, Australia, Italy and others, Christianity has a significant place within the everyday life of many citizens. This religion based on the idea that an almighty God sent his son Jesus Christ to save humanity from our sins is thousands of years old, and unsurprisingly has a lot to say about our natural world.

Put simply, Christians believe that God created the world, so by extension the respect of the world shows respect to God. Humans are also God's stewards of the Earth, as seen in Christianity's holy text, the Bible:

"YOU SHALL NOT POLLUTE THE LAND IN WHICH YOU LIVE…YOU SHALL NOT DEFILE THE LAND IN WHICH YOU LIVE, IN THE MIDST OF WHICH I DWELL, FOR I THE LORD DWELL IN THE MIDST OF THE PEOPLE."

The message here seems clear: God does not want to see the world polluted or the world's resources abused.

In fact, the head of the Catholic Church, Pope Francis, has been nicknamed "the Green Pope" for his work in highlighting the importance of environmentalism for Christians in the world today. "Respect for the human being and respect for nature are one and the same", he said in 2015, drawing on religious teachings to promote the low-carbon lifestyle. He also reminded Church leaders of the importance of "La cura della casa commune" (the care of the common home), that is, humanity's moral obligation to create a planet-strong future.

Learn more about Christianity and the environment

https://www.1millionwomen.com.au/blog/what-do-worlds-religions-have-say-about-sustainability/

The citing of the Genesis narrative as the domination mandate is no longer tenable, because what drives the world is economics not religion. To sustain the Genesis narrative presumptuously means that Christians are the only inhabitants of the world. After all the Platonic Dualism, which marked the beginning of Western Philosophy predates Christian teachings in the Bible. Both Socrates and Plato tended to deemphasize our natural environment as opposed to the world of ideas. Christian theology tends to thrive on dualism: heaven and earth, hell and heaven, saved and unsaved, but they have not used that theology to destroy or ravage the earth wantonly. If for anything, major industrialists in the world are not Christians and Christians are not known to be heavily involved in nuclear development. Christian environmental ethics should rather use a reconciliatory methodology to call for a global redemptive response to the environmental chaos plaguing us.

In Christian tradition, the world and the human beings are creatures of God, and men (and women) are called to lead the world to its perfection (the perfection God intends to it) by means of study, work and son on. Men (and women) are also called to take care of their neighbours and helping them (please see the book of Genesis).

This can be achieved through observation, knowledge, protection, domination or preservation of nature, education, charity ...and many other activities. And each person is called, in Christ, to grow through this activity in the world and with neighbours, developing the world and leading it to its end in Christ (see Saint Paul's letters to the Romans, to the Ephesians and to the Colossians, and also chapter 15th of the first letter to Corinthians).

Obviously, we can be lazy, we can make errors, because in christian tradition (and Jewish as well) men are free, the influence of sin can not be forgeted and (specifically in Christian Tradition) the force of the grace of Christ helps human beings in their answer to His call, pleasing God and reaching happiness (see Romans, chapter VIII).

So, I will say Christian ethics contributes to solving social and enviromental problems, but if you are looking for a simple answer, I think you will not find it. Christian ethics provides you with some key-ideas, like this "cosmic vocation" of mankind, with some precise advices in more concrete circumstances, etc. You may call this a direction, sometimes can be very concrete (but valid only for some specific situations), sometimes is open (and you may use it when dealing with a broader number of situations).

Maybe you can find useful the reading of some of the papal encyclicals dealing with society and environment: Leo XIII, Rerum novarum; Pius XI, Quadragesimo anno; Paul VI, Populorum progressio; John Paul II, Laborem excercens, Sollicitudo Rei Socialis and Centesimus annus; Benedict XVI, Charistas in veritate and, finally, Francis, Laudato si' (link quoted bellow in Jacov's answer).

While the cosmic vocation of man and stewardship triumphed by the two (out of three) parts of the Abrahamic religions here are on the surface commendable, the placing of human beings at the apex of creation, the world it seems made principally for us as largely reflections in shape or form of god, is really where the trouble lies. We may be stewards but that gives us apparently the right to use animals-often in deeply degrading ways. Far, far better the ancient Egyptian religions that cherished the specific powers of animals and saw them as an integral part of the cosmos.

You might want to look at my attempt to re-read Genesis 1 in the article "And God saw that it is good: And Earth Friendly Reading of Genesis 1" where I make the argument that the passage provides us with helpful ethics for Earth preservation.

Reducing the Christianity to only ethics is very wrong, because the Christianity is basically the consequence of an event which changes the whole life of a person. This event is usually called: meeting Jesus Christ, and that is the start of the new life, called: faith. This experience, if authentic, takes that person, along with the whole group, to restablish the equilibrium between body and spirit in a way that relations between people are renewed (they discover themselves brothers, sons of the Father) and the way of looking the nature is changed (the Father is also the Creator who created everything out his love for us).

The problem of this whole change is it's own internal instability, because it depends on the freedom of eache and every one of the believers, to follow or not the newly discovered truth about God and themselves. Since the will of God is than his creature loves Him with all himself/itself, and the love is not possibile without the freedom, it's all again on the human being and his freedom. And that's why we have laws...

Reread Mottmann’s Theology of Hope from the perspective of a Christ who saves the whole world not just humanity. Also reconsider the sequence in Genesis 1: Man and woman are created in the image and likeness of God, then given responsibility to administer God’s dominion (not their own dominion) over the other creatures in the Garden of Eden, then humanity falls for trying to become gods (have their own dominion) and then are cast out of Eden. Where in the whole narrative is there the right to exploit? is that what God’s dominion looks like? Or is that our self-idolizing substitution of our own dominion in place of God’s dominion.