[✔️] June 27, 2021 - Daily Global Warming News Digest

[👀 Richard Pauli]

/*June 27, 2021*/

[come'on GMA, tell us the cause of global warming - CO2 pollution]
*Unprecedented extreme heat in Pacific Northwest causes dangerous 
conditions | GMA*
Jun 26, 2021
Good Morning America
Seattle and Portland could see temperatures never before recorded.
https://www.youtube.com/watch?v=hgHJGB0aPZI



[from Outside magazine]
*How to Talk to Your Kids About Climate Change*
Here’s what to do when your little one brings up sea-level rise, 
extinction, wildfires, and other ecological griefs
Krista Langlois - Jun 26, 2021
When my daughter was a few weeks old, a wildfire broke out near our home 
in southwest Colorado. The previous winter had been one of the driest on 
record, and the fire quickly burned out of control. Each night, as smoke 
crept through the cracks of our home, I cradled Josephine’s tiny body 
and worried about her developing lungs. Eventually we fled.

Drought and wildfires are intensifying as the climate warms, and 
scientists say they’ll only get worse. According to the most recent 
federal climate report, just under half of the United States is 
experiencing some degree of drought, including 88 percent of the West, 
which is seeing record-breaking heat waves and water shortages. The same 
types of unsustainable human behaviors driving climate change are also 
polluting the world with plastic, wreaking havoc in our oceans, and 
pushing roughly a million plant and animal species toward extinction. A 
colleague recently told me that her five-year-old was “seriously bereft” 
after learning about extinction; she grieved the loss of animals she’d 
never seen as acutely as she might grieve the loss of a pet.

Clearly, our children are affected both physically and emotionally by 
the mess we’ve made of our planet. So how do we talk to them about 
climate change, wildfires, extinction, and other sources of ecological 
grief? How do we explain these issues in ways that are honest and easy 
to grasp but don’t leave our children mired in despair?

To get some guidance, I called Emily Fischer, an atmospheric scientist 
with Colorado State University and cofounder of Science Moms, a 
nonpartisan group that provides information to help families understand 
and combat climate change. Fischer also has two daughters, ages six and 
nine, and like my family, they’ve been impacted by wildfire: after 
literally running from a fire on a backpacking trip last year, her 
daughters are now afraid to be in the backcountry. Here’s how Fischer 
has helped them process that trauma and understand the realities of our 
warming world.
*
**Validate Their Feelings*
Brushing off children’s ecological grief as melodramatic—or trying to 
cheer them up by changing the subject—sends the message that the 
situation isn’t dire or even that nature isn’t worth saving. Instead, 
teach them that nature is precious by validating their feelings. When 
Fischer’s older daughter came home from school crying after learning 
about climate change, Fischer told her, “Yes this is real, and yes 
that’s an appropriate reaction. This is that big of a deal.” It’s 
totally fair for children to feel sad, scared, or angry about issues 
that affect their own well-being and that of places and animals they love.

*Use Outside Resources*
Children learn best through stories, and there are plenty of 
age-appropriate books, TV shows, and other resources that can help them 
grasp environmental issues. For teaching young kids about climate change 
and extinction, check out The Tantrum That Changed the World, The Magic 
School Bus and the Climate Challenge or The Lonely Polar Bear. The 
website Social Justice Books also maintains a list of recommended books 
about climate justice and environmental issues for children, organized 
by age group. And for teens—who may already know more about these topics 
than you do—Fischer recommends pointing them toward trusted first hand 
sources like NASA or NOAA so they can see the data for themselves, 
rather than read someone’s interpretation of it on social media.

*Give Them a Sense of Agency and Hope*
One thing Fischer emphasizes when talking to her own kids about climate 
change is that the problem can be fixed if we take action now. “I remind 
them that we caused it and we know the solution and the solution is that 
we stop burning fossil fuels,” Fischer says. She also explains that 
while real change requires global shifts in policy and energy 
production, individual actions also matter. Depending on kids’ ages, 
things like walking or biking to school, eating less meat, expressing 
themselves through art, sharing information through school projects, or 
even writing to elected officials are all ways they can help.

*Start Early*
Most kids will eventually learn about climate change and extinction in 
school or from the media, so start preparing them beforehand. “Even 
preschoolers are ready to start learning about responsibility for the 
planet,” Fischer says. For them, begin by teaching them to love nature 
(by spending time outside!), which will inspire them to want to protect 
it. You can also explain to them that a lot of things people use, like 
our cars, pollute the air, which is bad. And don’t forget to reassure 
them that you’re working to make the planet safe and clean.

*Educate Yourself*
Eventually, your kids are bound to ask questions that you don’t know the 
answers to, and it's best to hold off on answering until you can find 
accurate information. You can also prepare for their inevitably wise 
queries by reading books like All We Can Save, a collection of essays by 
women who work on climate change. And give yourself the same grace you 
give your kids—find reasons to be hopeful and joyous even in the face of 
devastating news.
https://www.outsideonline.com/2424157/wild-child-cookbook-sarah-glover



[Heat, ozone and PM2.5 - and don't forget stress]
*Heat waves can be life-threatening — for more reasons than one*
How heat and air pollution make a dangerous public health duo.
Alexandria Herr - Jun 25, 2021
One of the most extreme heat waves ever recorded baked the American West 
last week, with 40 million Americans affected by temperatures soaring 
above 100 degrees Fahrenheit. Deemed a “mega-heat wave,” it broke 
temperature records over a century old. And it’s not over yet — this 
weekend is projected to bring another historic heat wave to the Pacific 
Northwest, with temperatures forecasted at about 30 degrees F above 
average, breaking 100 degrees F in Seattle, Portland, and Spokane.

A mega-heat wave in the middle of a decades-long megadrought is the 
reality of climate change in the American West. These boiling 
temperatures come with major public health risks; heat waves are the 
deadliest weather phenomenon in the United States, even when compared to 
hurricanes and floods, causing an average of 138 deaths per year since 
1991. Climate change is increasing that statistic; on average, more than 
a third of heat-related deaths globally are due to climate change. These 
effects are not equally distributed in the U.S. — due to the racist 
history of redlining and inequitable access to green space and trees, 
people of color are disproportionately affected by heat.

The most obvious public health risk of heat waves is the risk of heat 
exhaustion or heat stroke, especially for those who work outside, 
including agricultural and construction workers, people experiencing 
homelessness, and those living with poor ventilation or without air 
conditioning. But that’s not the only public health risk of heat waves. 
Along with heat also comes bad air quality, which poses its own dangers.

As temperatures climbed across the West last week, so did pollution 
readings, including in Southern California, Texas, Phoenix, and Denver. 
In Phoenix, the Arizona Department of Environmental Quality advised that 
people limit their time outside as ozone pollution (commonly known as 
smog) reached levels dangerous for public health. The Texas Commission 
on Environmental Quality issued ozone warnings for six consecutive days 
in Dallas–Fort Worth.

Ground-level ozone pollution forms when heat and sunlight trigger a 
reaction between two other pollutants, nitrogen oxide and volatile 
organic compounds — which come from cars, industrial facilities, and oil 
and gas extraction. High temperatures therefore make ozone pollution 
more likely to form and harder to clean up. Drought and heat also 
increase the risk of wildfire, which can make air quality worse as smoke 
drives up levels of fine particulate matter — also known as PM2.5, or soot.

During heat waves, the air also becomes stagnant, trapping pollutants 
like ozone. “Everything – the pollution, the smoke, the ozone – gets 
trapped right here where we live, and it gets sealed in. It’s like a pot 
you put on a stove. It’s like putting a lid on that pot, and everything 
down here gets trapped,” meteorologist Chris Tomer said on local Denver 
news show FOX31 News. “The 100 degrees just keeps things kind of 
swirling down here, and we breathe it in. We’ll rebreathe it, days and 
days out.”

Both ozone and PM2.5 carry major health risks. Ozone can cause acute 
symptoms, including coughing and inflamed airways, and chronic effects, 
including asthma and increased diabetes risk. PM2.5 exposure can lead to 
an increased risk of asthma, heart attack, and strokes. Globally, 
long-term exposure to PM2.5 caused one in five deaths in 2018, including 
350,000 deaths in the United States.

If you’re affected by heat and air pollution, the Centers for Disease 
Control and Prevention, or CDC, recommends drinking plenty of water, 
wearing wide-brimmed hats with light clothing, avoiding the outdoors and 
strenuous outdoor activity, learning the symptoms of acute heat-related 
illnesses, and checking on those at risk — including children, pregnant 
people, those who live alone, and the elderly. (The CDC’s guides are 
also available in Spanish.)
https://grist.org/extreme-weather/heat-waves-can-be-life-threatening-for-more-reasons-than-one/



[Even Siberia]
*Ground Temperatures Hit 118 Degrees in the Arctic Circle*
The ongoing climate crisis is not going to spare Siberia.
https://gizmodo.com/ground-temperatures-hit-118-degrees-in-the-arctic-circl-1847144505
- -
[Copernicus Image of the Day]
*Land Surface Temperature in the Sakha Republic*
https://www.copernicus.eu/en/media/image-day-gallery/land-surface-temperature-sakha-republic



[heat, ozone, fire and locus]
*Western drought brings another woe: voracious grasshoppers*
https://apnews.com/article/droughts-science-government-and-politics-business-environment-and-nature-8c5863077b1e8f3876dd7d0b4426d27c

- -

[Read it here]
*The Greater Yellowstone Climate Assessment*
http://www.gyclimate.org/



*Yellowstone: report reveals extent of climate threat to oldest US 
national park*
Researchers say temperatures, already the highest in the past 20,000 
years, could increase by up to 10F by 2100
https://www.theguardian.com/environment/2021/jun/25/yellowstone-national-park-climate-crisis



[interview the top scientist]
Thom Hartmann - video interview
June 25, 2021
*Atlantic Ocean: Subtle Shifts Hint at Dramatic Dangers (w/ Dr. Michael 
Mann)*
https://fb.watch/6moxInWi5e/



[Sunday lesson]
*For some evangelical Christians, climate action is a God-given mandate*
Does the Bible say to “subdue” the earth, or to care for creation?
The first time I interviewed Matt Humphrey, we were driving in his 
pickup truck through southern British Columbia, passing fields and 
forests, only three miles from the U.S. border. Humphrey, then 31 years 
old, is a father of three and an evangelical Christian with a keen 
appreciation for the Bible. He is also an environmentalist, one who 
believes fighting climate change is a moral duty.

On the 18-acre property we were heading to, Humphrey and others from an 
evangelical Christian group called A Rocha (pronounced a-RAH-shah) were 
growing organic crops, running Bible workshops, and helping young people 
get out in nature to study species like salmon in a river that flowed 
through their land. It’s called the Brooksdale Environmental Centre, and 
Humphrey, 6-foot-3 with a broad smile, was its assistant director at the 
time. I’ve been in touch with Humphrey for a few years, and it was on 
our drive to Brooksdale that he first described his faith to me — and 
how it shaped his environmentalism.
- -
Humphrey grew up in Virginia’s Shenandoah Valley and moved to the coast 
to study at Christopher Newport University, a public, secular college in 
Newport News that drew many evangelical Christians from the region. “I 
went to college during the [George W.] Bush years,” he said, “when to be 
a Christian often meant having an American flag decal on your car.” 
Humphrey understood the evangelicals who doubted established science 
better than most, but when we caught up recently, he told me even he 
didn’t see 2016 coming. “I was frankly surprised by the success of 
Trump,” he said. Some friends back home expressed skepticism over his 
involvement with A Rocha and environmental issues. One told him that 
environmental groups were part of a sinister plot, led by Al Gore, to 
seize power.

Many younger evangelicals, however, are open to new ideas and appear to 
accept the scientific evidence. One Pew study found a majority of 
evangelical millennials support stricter environmental laws, and groups 
like Young Evangelicals for Climate Action are leading the charge.
- -
Humphrey has straddled these two worlds — right-wing politics and 
evangelical environmentalism — and it provides him with a unique 
perspective, as well as a potential bridge. He’s part of a group of 
evangelicals who, with their embrace of mainstream science, 
conservation, and environmental protections, don’t fit the conservative 
stereotype.

The definition of “evangelical” Christian isn’t always clear-cut. In 
popular usage,  it includes Protestants who take the Bible very 
seriously, as much more than a collection of parables and ancient 
history. But it may also encompass those who emphasize the redemption of 
Jesus’s crucifixion, believe non-Christians need to be converted, and 
that faith shouldn’t be divorced from politics.

One thing many American evangelicals share is a skepticism of climate 
science for reasons that include theology, politics, and a hostility to 
the theory of evolution. Darwin’s theory, of course, suggested that 
humans evolved over millennia through natural selection and shared 
ancestors with modern apes, an idea which can’t be easily squared with a 
belief that the Book of Genesis is a fact-based origin story...
- -
How strong are these political influences? For a large segment of 
evangelicals, “their statement of faith is written primarily by their 
politics, and only secondarily by their faith,” said Katharine Hayhoe, 
the prominent climate scientist and herself an evangelical Christian, 
who was named one of Time Magazine’s most influential people for her 
work bridging divides. “If the two come in conflict, they will go with 
their politics over what they claim to believe.”

But there remains a large segment of “theological evangelicals,” she 
told me, “whose statement of faith is written by the Bible.” Those are 
the people Humphrey wants to reach.

In 1967, the historian Lynn White Jr. published a short essay in the 
journal Science. “The Historical Roots of our Ecological Crisis” argued 
that the Christian worldview could be blamed for the rapid pace of 
environmental destruction. White wrote that the biblical story of 
creation gave Christians an impetus to dominate the land. Genesis, after 
all, called on people to “subdue” the Earth and to have “dominion over 
the fish of the sea, and over the birds of the air.” It was God’s will. 
White wrote that this dogma entrenched the idea that the natural world 
served no purpose “save to serve man’s purposes,” which influenced the 
development of modern technology and the ecological crisis it wrought.

White already saw climate change as a consequence of this worldview. 
“Our present combustion of fossil fuels threatens to change the 
chemistry of the globe’s atmosphere as a whole, with consequences which 
we are only beginning to guess,” he wrote.

The essay set off a debate that still burns today. Reams of papers were 
written for and against, it remains a staple on university reading 
lists, and it helped shape the field of environmental ethics. The essay 
also prompted soul-searching among some Christians, leading them to ask 
how they could embrace the growing environmental movement. “It really is 
amazing how influential these five pages from the journal of Science 
were,” Humphrey said, “and I think that’s because many of White’s 
arguments struck a chord.”

Over the next half-century, many Christians imbued their faith with a 
concern for the natural world. To counter the idea of “dominion,” they 
went back to the book of Genesis. The same story, they said, asked 
people to “work and take care of” the land, and to “let the birds 
increase on the earth.” Rather than interpreting the story of creation 
as a license to dominate, these Christians consider it a call to protect 
and steward the landscape...
- -
In his 2008 book Kingfisher’s Fire, Peter Harris laid out the connection 
between his faith and the organization’s conservation efforts, an 
explanation rooted in both science and caring for God’s creation. “We 
believe our data can contribute to the survival of the habitats and 
species we are studying,” he wrote. “Our work for the care of nonhuman 
creation is important to its Creator.” A Rocha’s moderate evangelical 
culture also stems, in part, from its British roots, where the 
atmosphere is less politically charged compared to the United States.

Hayhoe, who has spoken at A Rocha’s events and acted as an advisor to 
the organization, thinks the Bible makes this responsibility clear. “If 
we really take the Bible seriously, we would be at the front of the line 
demanding climate action,” she said. “For somebody who is, at least, 
even partially a theological evangelical, who actually takes the Bible 
seriously, that is a huge point of connection.”

Over the years, Humphrey’s own environmental awareness increased through 
his work as a guide in British Columbia’s Coast Mountains, and by 
reading stories of ecological destruction in magazines like Orion and 
Mother Jones. Theology and the Bible also later shaped his environmental 
worldview. And one day, not far from the Brooksdale Environmental 
Centre, I visited the Columbia Bible College in Abbotsford to watch 
Humphrey give a presentation on what’s known as ecotheology.
In front of students in their teens and 20s, Humphrey tried to provide 
what he rarely had when he was younger: a biblical perspective, free 
from partisan politics, that embraced the scientific consensus around 
climate change and other environmental issues. The room was packed, and 
I turned to a young couple behind me, Glenn and Katie, to chat. For two 
people at a weekend talk on ecotheology, they were pretty skeptical 
about the subject. “I wouldn’t want my faith to enter my activism, 
because I’m ashamed of the damage Christianity has caused over the 
centuries,” Katie said.

Humphrey also harbors his share of doubts. He would be the first to tell 
you that people have used the Bible to justify horrible acts. But he 
also thinks that Christians shouldn’t be bystanders to modern ecological 
calamities, and that the Bible might be used to inspire Christians to 
care for God’s creation. To illustrate this, he told the students about 
the story of Naboth’s vineyard.

In the Book of Kings, a man named Naboth was pressured by a wealthy 
king, Ahab, to sell his land. Naboth refused because the soil provided 
food for his family, and the land was an inheritance from his ancestors. 
Ahab’s wife, Jezebel, then set up an elaborate ruse which wound up with 
Naboth being executed and King Ahab getting the vineyard.

Humphrey described this story as a struggle between a defiant farmer and 
a military ruler, and he believed this theme of resistance echoed 
through other biblical stories in which agrarian people, in tune with 
the land and the seasons, often had to fight powerful Ahabs to protect 
what they had. He then drew a parallel to modern times, describing how, 
around the world, land and natural resources are often degraded and 
commodified by powerful people who put profit before the needs of local 
communities. “We therefore need, now more than ever, to recover the deep 
sense of our membership within, and dependence upon, creation,” Humphrey 
said. “And we need to put this into practice with concrete social and 
ecological action.”

After he finished, the room buzzed with chatter, and I turned back to 
Glenn and Katie to get their reaction. This time Glenn chimed in: “You 
don’t often hear it said in this way, or with a call to action like 
that.” Similar to Katie, though, he was hesitant about mixing theology 
with environmental activism, and wondered if pointing to Bible passages 
for support was the best idea.

“It’s encouraging to know that there are parts of the tradition that can 
be helpfully appropriated, but you can’t paint the whole Bible with the 
same brush,” Glenn said. “I think some parts of the Bible are downright 
problematic. For example, Naboth’s vineyard is an awesome challenge to 
power, but there are many other instances where people acquiesce to power.”

Some, like Katie and Glenn, might be wary of involving religion in 
environmental discussions. After all, Christianity and Islam famously 
battled with science, and deeply religious civilizations destroyed their 
natural environments. Yet the reality is that religions still shape how 
a majority of people view the world. Muslims, Christians, and Hindus 
together represent 5.2 billion people, or two-thirds of the world’s 
population.

For evangelicals concerned about climate change, questions of morality 
seem to weigh as heavily as those of science. Humphrey doesn’t only care 
about nature or creation — the scorched forests and the melting polar 
ice caps — but also about the human fallout from climate change in the 
decades ahead: Rising seas destroying the homes of millions around the 
world, devastating droughts causing millions more to go hungry. He often 
worries about how people will respond when confronted with this version 
of the future.

“What sort of people will we be if the CO2 in the atmosphere isn’t easy 
to fix? What sort of people will we be if things get hard, like scary 
hard?” Humphrey asked me. “What will hold us capable of living lives of 
justice and love and goodness for the vulnerable, once the illusion of 
safety and affluence slips?”

Humphrey, at least, thinks the Christian church can help answer these 
moral questions. For others, it could be Islam, Judaism, or another 
religion. As climate change inflames divisions in society, people like 
Humphrey believe the response requires not just solar power, electric 
cars, and mass transit, but also teachings of love, prayer, and forgiveness.
It was in this spirit that more than 70 Christian leaders, climate 
scientists, and government officials gathered in 2002 at the University 
of Oxford to discuss the threat of global warming and how to reconcile 
their response with Christian imperatives, as Katharine Wilkinson 
described in her book, Between God and Green. Drawing on both science 
and ecotheology, they produced the “Oxford Declaration on Global 
Warming.” It urged Christians to confront climate change, for scientific 
reasons as well as moral ones. After all, the effects of climate change, 
like severe drought, storms, and rising sea levels, disproportionately 
hurt the world’s poor. To “love thy neighbor as thyself,” they reasoned, 
should also mean to help them.

This shift in thinking and growing public concern for the environment 
opened the way for the Evangelical Climate Initiative and its 2006 “Call 
to Action.” Similar to the Oxford Declaration but with a focus on 
evangelicals, the “Call to Action” brought formerly reluctant 
evangelical leaders together over climate change. The statement 
acknowledged that they took a while to accept the seriousness of the 
crisis, but ultimately they were “convinced that evangelicals must 
engage this issue.”

Megachurch pastors with tens of thousands of followers, like Joel Hunter 
and Rick Warren, pastor of Saddleback Church, soon signed on. This 
evangelical movement has faced a backlash from many congregations across 
the country, and it hasn’t broken the connection between climate-denying 
Republicans and most evangelicals, but new ways of thinking have taken 
root.

With an audience of billions, pastors like Hunter and Warren, along with 
priests, imams, and rabbis, could be powerful advocates for climate 
action. In a 2016 essay, two religious scholars at Yale University, Mary 
Evelyn Tucker and John Grim, considered the role of religious leaders in 
spurring social change over recent decades, whether in movements for 
civil rights or in advocating for the poor. “Although the world 
religions have been slow to respond to our current environmental crises, 
their moral authority and their institutional power may help effect a 
change in attitudes, practices, and public policies.” they wrote. Tucker 
and Grim, a married couple who founded the Forum on Religion and Ecology 
at Yale, then issued a challenge: “The individual religions must explain 
and transform themselves if they are willing to enter into this period 
of environmental engagement.” They concluded that, if this is done, 
religions could “empower humans to embrace values that sustain life and 
contribute to a vibrant Earth community.”

Part of this engagement, Hayhoe argues, involves nurturing a sense of 
hope. In 2017, the American Psychological Association first defined the 
term “eco-anxiety” as a “chronic fear of environmental doom,” and it’s 
on the rise. In a survey of British schoolchildren last year, one in 
five reported having nightmares about climate change. Many can relate: 
Just staring at charts of rising global temperatures can engender a 
sense of dread. In her 2018 TED talk, viewed 4 million times, Hayhoe 
described the consequences of giving in to despair, a gloom that leaves 
people paralyzed. “Fear is not what is going to motivate us for the 
long-term, sustained change that we need to fix this thing,” she said.

When I talked to her, Hayhoe was adamant that nurturing hope can be as 
simple as getting out and doing something. “We know that what gives us 
hope is action, whether it’s seeing others act, hearing about others 
acting, or acting ourselves.”

Humphrey, for instance, has continued working with A Rocha, focusing on 
theological education, but he has also, along the way, become an 
ordained minister. He now lives and preaches in Victoria, British 
Columbia, and with a group of friends, he founded the Wild Church 
Victoria. On weekends, members hike local mountains, through grasses and 
Garry oak forests; or they visit nearby beaches and walk along pebbled 
shores. Outside in nature, surrounded by creation, they read scripture 
and practice their eco-conscious faith.

It was at Brooksdale where I saw A Rocha’s efforts to put creation care 
into practice. Along the Little Campbell River, which runs through the 
property, the Salish Sucker, a small, freshwater fish once thought 
locally extinct, was rediscovered thanks to A Rocha’s watershed 
monitoring. This blend of science, conservation, and Christian faith 
seemed so at odds with the popular conception of anti-environment 
evangelicals.

“A Rocha beautifully embodies how we can care about people and places in 
a way that genuinely reflects God’s love,” Hayhoe told me. “I think that 
genuine reflection of love is what attracts people to them.”

Back when I first spent time with Humphrey, riding in his truck through 
forests near the U.S. border, he drove us to a lumber yard to buy slabs 
of wood for an outdoor shelter. When we returned to the Brooksdale farm, 
the cedar planks jutting from the back of the truck, the property’s 
large garden and grassy fields came into view, ringed by a forest of 
tall conifers and a gentle, meandering river.
Perhaps this proximity to nature, along with the experience of growing 
food and protecting wild species, helps raise awareness about the threat 
of climate change and the destruction of the natural world. This is 
hardly a novel idea, as a growing body of evidence shows that connection 
with nature is linked to a desire to protect it. But in an era when our 
eyes are glued to the mini-computers in the palms of our hands, contact 
with nature, a fact of life for millennia, can seem radical.

For the next couple of hours at Brooksdale, I stuck around to help build 
the shelter for their outdoor oven. The sound of a radial saw slicing 
through beams of wood filled the air. We were soon drilling nails into 
rafters and attaching them to boards that ran along the shelter’s peak. 
By the fifth or sixth board, we had the hang of it, and fell into a 
routine of eye contact, head nods, and reassurances of “good enough.”

Humphrey told me that A Rocha didn’t have a church. But it seemed to me 
that here, at Brooksdale, the volunteers were constructing a place of 
significance surrounded by nature: a large wooden shelter around an oven 
hearth, where food grown in the fields would be cooked, in 
acknowledgment of Earth’s wonder, the fish and the birds. What they call 
creation.
https://grist.org/politics/evangelical-christians-climate-action-god-mandate-bible/



[The news archive - looking back]
*On this day in the history of global warming June  27, 2000*
Democratic presidential candidate Al Gore lays out his energy policy at 
a campaign appearance in Philadelphia, Pennsylvania.
http://c-spanvideo.org/program/GoreEne



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