Environment

Review: Love in a Time of Climate Change

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Cover image of "Love in a Time of Climate Change" by Sharon Delgado

Love in a Time of Climate Change

Love in a Time of Climate Change (Revised edition), Sharon Delgado. Fortress Press (ISBN: 9798889837206) 2026, first edition 2017.

Summary: Uses the Wesleyan Quadrilateral to discern a faithful Christian response to the realities of climate change.

Sharon Delgado is a United Methodist pastor who seeks to help those with whom she ministers to connect their personal faith with their advocacy, including advocacy around concerns of climate change and climate justice. Delgado provides an overview of the facts about climate change and its impacts. But what is unique about this book is how she draws on John Wesley’s use of scripture, tradition, reason, and experience as tools for discerning and acting upon Christian truth. These four elements are sometimes known as the Wesleyan Quadrilateral. What is delightful is to see how she follows Wesley in walking readers through this process. She focuses on two ideas, creation and justice, and then ties these together with the love of God and neighbor.

In Part I of the book, she offers an overview of information about climate change. Then she turns to Wesley use of the Quadrilateral and explains each aspect.

Part II is on the theme of “Honoring Creation.” First, in looking at scripture, she looks at God’s love for the groaning creation as well as our role in it. Then, under tradition, she summarizes Wesley’s teaching and that of contemporary Wesleyan theologians. She focuses on his theology of grace and how people nurtured in grace join God in nurturing his creation. But science and scripture have sometimes been seen in conflict about creation. Under reason, she focuses on the use of reason to draw from both in common sense action. Finally, under experience, she discusses a sacramental approach to the world that practices God’s presence as we care for creation.

Part III turns to the theme of “Establishing Justice.” Much of the focus on scripture is an extended reflection on the Jericho road. She explores what it means to move beyond individual acts of compassion (i.e. “the Good Samaritan”) to recognizing systemic injustices and the need for transformation. Then, on tradition, she begins with Wesley’s ideas on social holiness which led him to address the slave trade and relates it to contemporary theologies of liberation. Under reason, she challenges climate denialism and “cap and trade” strategies as traditional market strategies and argues for alternatives to keep fossil fuels in the ground. Finally, under experience, she profiles those working on the front lines where climate change is deeply impacting lives, such as extraction zones, those affected by extreme weather, and on the lands of indigenous peoples.

The final chapter pulls thinking about creation and justice together around love of God and neighbor. She reminds people of the spiritual nature of the work and urges people to work in community. This community extends to others around the world working to protect creation.

I wrestle with the hopefulness that reason and right action will save the day. Apart from a radical transformation, I think we are determined to go down the path of destruction. Honestly, I don’t think we will act apart from catastrophic consequences, and maybe not even then, in a united fashion. That does not mean that Christians don’t pursue the care of creation and justice. We choose to pursue mercy and justice no matter the outcome. And perhaps in that context, the template of the Wesleyan Quadrilateral offers a good process to think Christianly about how we ought live faithfully. Delgado provides supplemental resources for study and action groups to use. I welcome this Wesleyan perspective on creation care.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

The Weekly Wrap: March 29-April 4

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The Weekly Wrap: March 29-April 4

First Authors, Now Reviewers!

Last week, I wrote about Mia Ballard’s book being pulled by Hachette when it was found to rely heavily on AI. This week, a story broke about New York Times free lance reviewer Alex Preston’s use of AI in a review of Jean-Baptiste Andrea’s Watching Over Her. It turns out, the AI inserted passages into the review from another review of the book in The Guardian. A Times reader recognized the similarity of the reviews and contacted them.

When they confronted Preston, he admitted his use of AI in the review and acknowledged the serious mistake he’d made. The New York Times has ended its relationship with Preston and linked his review to that of Christobel Kent in the Guardian. You can read more about this incident in this Guardian story.

Preston has written other articles and books and insists he has not used AI-generated text. But like any case of plagiarism, one discovered incidents taints the whole. I expect he will have a hard time publishing anything going forward.

However, as a reviewer, I understand the temptation. Sometimes I’m tired or have to fit reviews into other obligations. I suspect professional reviewers struggle with the same temptations, with paychecks at stake. AI can speed up the writing process. Preston’s failure was not properly citing his source. Instead, he represented the AI text as his own.

I do not use AI in writing, apart from a “readability” aid integrated into WordPress software. But the content comes from my interaction with the books I’m reviewing. Afterall, readers can seek AI reviews of books if they want. But I assume those who come to this page do so to learn what I thought about the book in question. If I can’t do that, it’s time to hang it up.

Five Articles Worth Reading

Tracy Kidder died last week. In “What Tracy Kidder Stood For,” Cullen Murphy reviews his career and the impact of his writing.

July 4, 2026 is the 250th birthday of the United States. Beverly Gage, in This Land is Your Land takes us on a road trip to 300 historical sites, a kind of road trip through our history. Reviewer Jennifer Szalai considers Gage’s effort in “Road-Tripping With a Historian Through America’s Past.”

So, I find almost anything Alan Jacobs writes worth a read. And so it was with “How Not to Save the Planet.” Instead of abstractions like “saving the planet,” he argues “If you learn to love a pond or a creek or a valley, then what you love others will love—and will perhaps also come to find some element of their own local environment dear to them, dear enough to conserve and protect.”

Did you know that April is National Poetry Month. Therefore, it’s a good time to do something about that floating resolution to read more poetry! And the folks at JSTOR have compiled the grand-daddy of resources in “A Reader’s Guide to Poetry for National Poetry Month.”

Finally, I discovered a real treat in “Hear Aldous Huxley Read Brave New World. Plus 84 Classic Radio Dramas from CBS Radio Workshop (1956–57).” Not only can you hear Huxley read his famous work, the Open Culture article points you to where you can hear 84 more productions from the CBS Radio Workshop, back when you could hear quality productions around the family radio before TV supplanted it.

Quote of the Week

Jane Goodall, who died just last year, was born April 3, 1934, She made an observation that both seems simple, and perhps one of the hardest things for human beings to do consistently:

“Change happens by listening and then starting a dialogue with the people who are doing something you don’t believe is right.”

Miscellaneous Musings

I don’t know if you knew this but we lived for nine years in the eastern suburbs of Cleveland–and loved our time there. Recently, heard of a new store opening up in a cool part of Cleveland Heights, The Checkered Bookshelf. There are a number of interesting bookstores in the city. Two on my book crawl bucket list are Loganberry Books and Zubal Books. Remember when I visited John King’s in Detroit? Zubal Books looks and sounds like that.

I’ll be reviewing George Saunders’ Vigil next week. It was an engrossing read but I found the ending both disappointing and puzzling. I wonder if any other readers of this book had that reaction?

Literary Hub ran an article that had me written all over it: “What Are the Routines of So-Called Super-Readers?” I wasn’t interviewed for the article, but the five things they found that super-readers have in common ring true. So who else out there are super-readers?

Next Week’s Reviews

Monday: Darrell L. Bock and Timothy D. Sprankle, Matthew

Tuesday: W. David O. Taylor and Daniel Train, eds., Naming the Spirit

Wednesday: Stuart M. Kaminsky, Not Quite Kosher

Thursday: George Saunders, Vigil

Friday: Amanda Hope Haley, Stones Still Speak

So, that’s The Weekly Wrap  for March 29-April 4.

Find past editions of The Weekly Wrap under The Weekly Wrap heading on this page.

Review: Beyond Stewardship

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Cover image of "Beyond Stewardship" edited by David paul Warners and Matthew Kuperus Heun

Beyond Stewardship

Beyond Stewardship: New Approaches to Creation Care, edited by David Paul Warners and Matthew Kuperus Heun. Calvin Press (ISBN: 9781937555382) 2019.

Summary: Essays exploring alternative ways to define the relationship with the non-human creation beyond stewardship.

Words matter. For the Christian environmental movement, “stewardship” has been the term Christian environmentalists use to describe the human relationship with the non-human creation. More recently, questions have been raised by a newer generation of Christian environmentalists as to whether this is the best way to understand this relationship. It doesn’t reflect the full scope of biblical teaching. Stewardship implies separation from both creation and God. Also, it implies an instrumental relationship of creation existing for human use. Then the association of this term with finances implies resources owned by another, and this is too limiting of God’s relationship to creation. Finally, stewardship tends to be individualistic when the scope of challenges require acting in concert.

The editors of this essay collection lay out this argument in their introduction. The essays that follow explore how then we might think about our relation to the non-human creation. Given this enlarged understanding, what wise actions are then implied? The book is organized in three parts.

Part One: RETHINKING: Expanding Awareness

Matthew Kuperus Heun, in “Smashing Prototypes,” likens what we’ve done to creation to what it would be like as a professor to take a chainsaw or sledgehammer to his students’ engineering prototypes. We need to recognize our complicity in the damage done creation, lament, and determine to act differently. Following this, Kathi Groenendyk cautions that not only do our words matter but so does our audience. She observes that while stewardship is helpful with some audiences, like farmers and ranchers, other terms like creation-care or earthkeeping will relate better to others. Therefore, know thy audience!

Part Two: REIMAGINING: How Things Could Be

Kyle Meyaard-Schaap opens this section proposing that the idea of kinship overcomes the gap between humans and the rest of creation Jesus, in the incarnation became kin with us. kinship changes how we view things like species loss. Then Clarence W. Joldersma proposes seeing ourselves as earthlings. We are earthy beings, sharing much in common, charging us with a vast responsibility while also giving an independent moral standing to the non-human creation. Not only do we have much in common with the rest of creation, we exist in a symbiotic relationship with it according to Aminah al-Attas Bradford. Consider the microbes in our gut that aid in crucial ways in digesting food, or even mitochondria as an independent organism in every human cell.

Steven Bouma Prediger reiterates the critique of stewardship from the Introduction as both limited in scope and confusing. He makes the case for the term “earthkeeping.” He argues for it as a better reflection of the biblical charge to tend and keep in Genesis 2. Finally in this section, James R. Skillen, argues that stewardship paradigms often overlook human finiteness and fallenness, engaging in hubristic activity. Rather, he advocates the humble posture of those seeking God’s kingdom.

Part Three: REORIENTING: Hopeful Ways Forward

Debra Reinstra argues that creation care begins with knowing the names of species or inorganic things. Then we proceed to understanding their basic ecologies and enter into delight, care, and suffering with those whose names we’ve learned. Matthew C. Halteman and Megan Halteman Zwart apply the idea of kinship to human-animal relationships, especially farm animals, and how this challenged a particular student’s thinking about using animals for food. However, this new perspective also implies a new worldview of whole systems. Neglect of this combined with human arrogance contribute to environmental disasters like the Dustbowl.

Racial injustice manifests in caring for creation as well. When certain groups are disenfranchised from environmental decisions, racism flourishes and the environment does not, especially in urban spaces. Dietrich Bouma reinforces this idea, arguing against barriers that prevent some people from having their voices heard. Then Mark D. Bjelland adds urban spaces, cities, and their watersheds to what counts as creation care. He calls for placemaking and placekeeping. Finally, David Paul Warners commends the idea of recognizing that we walk through a world of gifts. He calls us to respond with reciprocity, restraint, relationship-building, and remembrance.

Conclusion

This book harks back to a similar essay collection, Earthkeeping, from the 1970’s. This book concludes with an afterword from three of the original contributors: Loren Wilkinson, Eugene Dykema, and Calvin DeWitt. It’s a wonderful generational handoff and blessing of these younger scholars’ efforts. This is followed with a rendering of several pages of No More Room, a children’s book written by three students in one of David Paul Warners’ classes. A discussion guide for each of the chapters in this book is also included in “Additional Resources.”

Robin Wall Kimmerer is an ecologist from the Native American Indigenous Peoples and has mined that worldview for its wisdom. She has captivated the imagination of many with her sense of our kinship with other creatures and plants and the sense of our interdependent mutual relationship with it. The fact that she has captured the attention of many Christians reveals the shortcomings of our own theology of creation and our relationship with it. The ideas here reflect a similarly rich way of seeing without the latent animism in Kimmerer’s writing. One hopes that the contemporary disregard for environmental matters in the American church will be a temporary lapse into environmental unconsciousness. One hopes for revival that will wake us to be on the forefront of caring for God’s creation. For now, this work offers rich resources for those who will teach and disciple when people have “ears to hear.”

Review: How to Love a Forest

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Cover image of "How to Love a Forest" by Ethan Tapper

How to Love a Forest, Ethan Tapper. Broadleaf Books (ISBN: 9798889830559) 2024.

Summary: A forester buys a piece of Vermont forest that had been mismanaged and implements restorative practices.

Ethan Tapper is a consulting forester and service forester in Vermont. He’s worked with both public and privately owned land, consulting with landowners on the best management practices. He’s had to navigate the space between commercial loggers who will log all but the diseased trees and environmentalists who want nothing to be done. The reality is that forests have been mismanaged and won’t recover on their own.

In 2017, Tapper put his money where his mouth was and bought a piece of mismanaged forest on what he named Bear Island. In much of the book, he recounts his walks through the forest and his actions to care for it. Surprisingly, he has a chainsaw in hand much of the time. He writes, “I truly understand how the cutting of a tree could be an expression of compassion and humility an act of healing, an act of love.” So, we walk with him as he cuts down diseased beech trees and sprays invasive plants. Opening up the forest to new growth. Planting oaks and maples. And hunting does to reduce the deer population that ravages the forest.

He traces the history of the land from indigenous peoples to early settlers, farmers and herders, loggers, and the coming of the construction of subdivisions. Then he goes below ground and acquaints us with the Wood Wide Web, the network of roots and microorganisms underground, working as a communicative and life-restoring system. Along the way, we observe a fallen tree and the processes of decay that bring about new life. But not all is new. We encounter wolf trees, ancient survivors of the centuries. Finally, we walk with him as he plants acorn into a patch cut.

One of the most moving chapters is his visit to a landowner after a big windstorm. The wind blew down whole stand of pines. A favorite old maple–a wolf tree–has split in two. The owner can see only devastation of forest she loved. But Tepper tries to help her envision the new life that will run riot in this place, the resilience of the forest.

Resilience and responsibility. We learn that these two go hand in hand. On one hand, forests are marvelous ecosystems. Yet human mismanagement and disease invite Tapper to exercise responsible care. Cutting, killing, pruning, and planting intelligently, working with the ways of the forest. All of these are part of Tepper’s work as a member of perhaps the ultimate keystone species. Tepper does not write from a Christian perspective. Yet he exercises the responsible dominion and care of tending and guarding this forest garden (Genesis 2:15). Instead of leaving it alone, his care enables it to flourish. Tepper expresses it in this way:

“Someday I will teach my children that this world is not ours to hold but that we hold it anyway, that each of us is a steward for one brief and precious moment in time. In our short lives, we must learn to pair power and freedom with humility, to embody responsibility and relationship, even when it breaks our heart.”

Tepper writes eloquently, expressing knowledge in the form of deep compassion for the forests of Bear Island. Not only that, we read the commitment that tends for a future he will not see. But is not this the kind of thinking we all must embrace? Thus, Tepper’s story serves as a kind of parable for us all, whether it is forest or farm or suburban lot that we love and care for.

Review: Abundance

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Cover image of "Abundance" by Ezra Klein and Derek Thompson

Abundance, Ezra Klein and Derek Thompson. Avid Reader Press (ISBN: 9781668023488) 2025.

Summary: A vision of an American future where we invent and build what’s needed and for government that enables rather than hobbles growth.

Ezra Klein and Derek Thompson open this book with what seems an idyllic dream in the not too distant 2050’s. Abundant water floods the West because oceans provide desalinated water to our taps, allowing a resurgence of tapped out rivers and the greening of desert cities. Fresh food from local “skyscraper farms” and lab grown meat fill your refrigerator, allowing the re-wilding of land. Miracle drugs manufactured in space extend life. Electric transport has cleaned up the air. Work weeks have shrunk through the use of AI. Homelessness, health, and climate crises are a thing of the past.

I have to admit reading this sounded like an exercise of constructing castles in the air. The authors would disagree. They boil their contention down to this: “to have the future we want, we need to build and invent more of what we need. Our housing shortages, infrastructure woes, energy needs, and technological challenges are not insurmountable. And the answer for them is not “less is more.” Technology is an engine of incredible growth. The vision is one, not of a static, but expanding pie.

What is striking is that Klein and Thompson are two progressives, who write primarily to progressives. While critiquing conservative efforts to hobble government, their critique is far more focused on the ways progressives have hobbled growth and innovation through excessive and labyrinthine regulation. Much of it was well-intentioned to provide for safe housing, a cleaner environment, and more equitable contracting. Environmental litigation hamstrung housing growth in places like California, where it is most needed.

Perhaps the most telling example in the whole book is California’s efforts to build high speed rail, beginning in 1982. As of the writing, none of the 500 mile system is operational while costs balloon. Meanwhile, China has built more than 23,000 miles of high speed rail. The problem is not know how, with the U.S. long a leader in rail transport technology. Rather, the problem has been regulations and the protracted negotiations, environmental reviews, and lawsuits these entailed.

The issue is not that government can’t work. For example, Houston permitted more housing units than San Francisco, the Boston and New York Metro areas combined during a recent year. In Houston, the median home price was $300,000 versus $1.7 million in San Francisco. Houston has land use but no zoning rules whereas the others have layers of regulations and restrictions that make construction processes lengthier and far more expensive. Contractors build fewer housing units. And none of it is affordable.

America has led the world in innovation due to our commitments to basic research. Once again, in more recent years, research has been hamstrung by reporting requirements that stifle many of the most creative. They observed that we haven’t studied the creative process. Not only that, increasingly, we don’t build what we invent, but offshore it. The authors argue that the country that can both invent and build what it invents is destined to be an economic powerhouse.

Finally, they highlight the importance of strategic deployment, citing examples from Kennedy’s moonshot program to Trump’s operation Warp Speed, which produced a vaccine that might normally take ten years in ten months during a global health emergency. It means logical, streamlined processes and the ruthless removal of bottlenecks. They raise the question of AI development and the wisdom of allowing the innovation and implementation infrastructures to be located offshore. Is it such a good idea to contract this out to the Middle East, they ask?

On one hand, Klein and Thompson offer a trenchant critique of the failures of progressives, one of miring growth and innovation in regulative processes. Likewise, they offer a compelling vision of the possible. What I don’t find here are substantive proposals of how to go about removing the regulative barriers to growth apart from dismantling them, as the current administration seems to be doing. I also think they are optimistic about the ability of technology to save us. I find that technology is always doubled edged. The electric future they envision relies, at least in part, on battery and nuclear technology. Both of these carry significant downsides.

I also think the authors are caught in a binary of scarcity versus abundance. A third alternative that I don’t see here is one of “enough.” In a society with obscene extremes of wealth and poverty, it seems we lack a commitment that everyone would have enough–of housing, transport, health care, education, and economic opportunity. We have an abundance in our social, intellectual, and material capital for everyone to have a high standard of enough. The problem is not merely regulatory but structural and spiritual. I fear that without addressing these problems, the vision of these writers is indeed of “castles in the air.”

Review: Tending Tomorrow

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Cover image of "Tending Tomorrow" by Leah Reesor-Keller

Tending Tomorrow, Leah Reesor-Keller. Herald Press (ISBN: 9781513813356) 2024.

Summary: Facing an uncertain ecological future by drawing on one’s faith and learning from creation, to re-vision how we may live.

Many of us are convinced that our warming earth poses a threat to the flourishing of life on our planet. More deeply troubling is the awareness that our own patterns of consuming earth’s resources are a causative factor. In fact, that influence is so decided that scientists have named our epoch in global natural history the Anthropocene.

I’m a Christian who believes God loves his creation but observes a world responding inadequately to the threat. The question then arises of how then should we live into an uncertain ecological future without giving way to despair. Christians are people of hope. Leah Reesor-Keller wrestles with these questions in Tending Tomorrow. Her response to the uncertain future is to dig into the roots of her faith in five “thematic actions”: redreaming, retelling, renewing, reimagining, and rewilding.

Redreaming involves re-examining one’s religious and cultural roots and is foundational to the author’s project. It means recognizing the things worth embracing and the harmful trajectories it is time to re-direct, all with an eye toward what we would hope for the world in 2100. This leads to looking at our origin stories. The author illustrates with the story of her Mennonite family and how they settled in Canada. She learned that it was a story of colonization. A future might involve acknowledging that Indigenous presence and drawing upon Indigenous wisdom rather than dominionist theology for how one lives on the land.

Then renewing involves reflecting on how one has found hope in past challenges and suffering. One lesson in hope is that we don’t need to see all the steps to the end but just the next ones. Likewise, we nurture hope in community by continuing to show up for each other.

But the “re” word Reesor-Keller gives the greatest attention is reimagining. She begins with reimagining leadership, not as the hero leading the charge, but as an interconnected network of people. This is exemplified in the interconnected character of forests. She recognizes that the flow of power is always a reality of leadership in community. She describes her own leadership and use of Power Mapping to empower marginalized community voices. Then she turns to re-imagining accountability and repairing harm, both within the community, and in the wider Canadian culture with Indigenous people. Finally, she returns to Anabaptist roots to reimagine church communities as people movements rather than institutions.

As she concludes, Reesor-Keller meditates on re-wilding her yard and is reminded that such a project can go in a number of directions. Re-visioning the future has no singular outcome. Rather, we strive to create a flourishing space for many visions while taking the next steps we need to take.

The approach to this book was far more holistic than I expected. The author addresses our origin stories, our blind spots, marginalized people, redemptive community, as well as our care for creation. But in doing so, she shows us her understanding of what it is to be the church in the world. This both addresses our crisis of hope and vision and needs for culture change. She offers no silver bullets. But she offers a vision of how we might live into the uncertain future.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.