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To change minds, first you have to understand them.
Evangelicals have a reputation as America’s biggest climate change deniers, religious obsessives who’ve let ancient prophecies for the end of the world preclude rational acceptance of environmental science. The “climate alarmist cult want[s] you to think the world is gonna end in 12 years,” longtime Fox host Sean Hannity, apparently eager to fulfill the stereotype, said last year. “My feeling is: If it really was gonna end in 12 years, to hell with it all! Let’s have one big party for the last 10 years, and then we’ll all go home and see Jesus.”
That language won’t surprise anyone familiar with long-standing polling data and political theorizing on (white) evangelicals and climate change. “In general,” as a 2022 Pew Research study summarized, “evangelical Protestants tend to be the most likely of all major U.S. religious groups to express skeptical views” of climate science. And by Pew’s count, evangelicals are both the single largest religious group in the country and markedly more homogenous as a voting bloc than the two next largest factions, “nones” and Catholics. For environmental activists looking for the single greatest public obstacle to climate policy progress, then, evangelicals are the obvious pick.
But American evangelicals aren’t uniformly skeptical of climate science, and even among those who say climate change is real but caused by “natural patterns” (36 percent) or who deny the change altogether (17 percent), a straightforward narrative of wild-eyed apocalypticism is misleading at best. Yet so too is a simple story of political partisanship, a glib assumption that evangelicalism is irrelevant if we’re already dealing with Republicans.
For many evangelical climate skeptics, particularly those who came of age in the last quarter of the 20th century, theology, politics, history, and culture are tightly interwoven on this issue, reinforcing one another in ways that may not be apparent outside the subculture. There’s no way to untangle those factors, to address politics and ignore theology or vice versa. To understand — let alone shift — evangelical thinking on climate change, you have to see the whole tapestry of influences.
Imagine a white evangelical boomer who votes Republican and is skeptical of anthropogenic climate change. He may have first heard about global warming in the 1970s, perhaps in connection to Paul Ehrlich’s 1968 book, The Population Bomb, a dire prediction of explosive overpopulation, environmental degradation, and mass famine. (The book is newsy again because of Ehrlich’s recent appearance on 60 Minutes, but suffice it to say the forecasts didn’t exactly hold up.) Or maybe this boomer started paying attention to climate policy in the early 2000s, when lifestyle changes like recycling were going mainstream and the climate cause was championed by former Vice President Al Gore, newly loosed from his role as second-in-command to evangelical bête noire Bill Clinton.
It wasn’t inevitable, at this point, that our imagined evangelical Republican would reject the notion of human-caused climate change.
We can envision, for example, an alternate history in which free market types opposed pollution on private property grounds; gun-toting cultural conservatives followed in Teddy Roosevelt’s footsteps as rugged conservationists; and evangelicals — as many have, in fact, done — became champions of “creation care” whose end times theology told them to partner with God in restoring the world.
Of course, that’s not what happened. Our evangelical boomer likely learned about climate change from people who were already his political and social opponents: people with whom he disagreed on a host of other issues, people who protested wars he supported and maybe denounced the religion that gave his life meaning, people who might have even told him he was killing the planet by having his third kid. Evangelicals see climate activism “as another political movement out to get them, one that hates big families,” conservative commentator Erick Erickson told The Washington Post in 2017.
Meanwhile, evangelicals’ political allies — which, with increasing uniformity, meant Republicans — insisted climate science wasn’t a sure thing. “Should the public come to believe that the scientific issues are settled, their views about global warming will change accordingly,” advised an early 2000s memo by GOP strategist Frank Luntz. “Therefore you need to continue to make the lack of scientific certainty a primary issue.'”
Republicans talking to evangelical constituents wouldn’t have had a hard sell here, because evangelicals’ recent history made skepticism about climate science unusually easy to swallow. The Scopes Monkey Trial of 1925 and subsequent political scuffles over the origins of the Earth had long since primed the movement to be leery of scientific expertise.
And then there’s the eschatology: theological beliefs about the end of the world as we know it. Our imagined boomer came of age when Hal Lindsey’s The Late Great Planet Earth was “the top-selling nonfiction book” of the decade. He’d probably read it and come away convinced that signs of the nearing apocalypse would be reported on the nightly news.
“Christian fascination with the end of the world has existed for a very long time,” as evangelical scholar Mark A. Noll explained in his landmark work, The Scandal of the Evangelical Mind, first published in 1994, but “recent evangelical fixation on such matters — where contemporary events are labeled with great self-confidence as the fulfillment of biblical prophecies heralding the End of Time — has been particularly intense.” In the framework of Late Great and its many imitators, any crisis could be interpreted as birth pangs of the apocalypse.
But despite the many images of environmental catastrophe in the book of Revelation, Christians’ primary apocalyptic text, the end of the world couldn’t come from manmade global warming. It would come from God (and probably the Soviet Union). The scientists were talking up the wrong apocalypse. And anyway, the story ends happily, with God “making everything new.” As theologian N.T. Wright has summarized the Christian anti-environmentalist position: “Why wallpaper the house if it’s going to be knocked down tomorrow?”
For outside observers, it might appear that evangelicals’ religious beliefs are driving their policy preferences. But the reality isn’t that tidy. The Late Great mindset was inextricably about politics and current events; its interest was as much — or more — in the leaders and headlines of the day as in the meaning of centuries-old scripture. And that kind of entanglement is a constant feature of evangelical thinking about climate.
For instance, the most comprehensive recent research into the role of evangelicals’ religious beliefs in shaping their climate politics likely comes from an October 2022 paper by political scientists Paul A. Djupe and Ryan P. Burge in the Politics and Religion journal of Cambridge University Press. The authors come to two key conclusions.
First, political ideology and party affiliation are the best predictors of climate attitudes: “Democrats are more likely to agree that the [federal government should do more to fight climate change], while Tea Party and Republican identifiers are more likely to disagree.”
And second, evangelicals who accept the scientific consensus on anthropogenic climate change are indistinguishable from other Americans on federal climate policy. It’s only among climate skeptics that evangelicals stand out (they’re unusually opposed to federal action). This means “religious beliefs are only effective when certain secular beliefs are held,” Djupe and Burge write.
It might be tempting to thus assume that evangelical views on climate matter a lot less than Republican skepticism of science. All that stuff about God and the end times isn’t irrelevant, but it’s not the main factor.
Yet that verdict rests on a big assumption: that evangelicals’ acceptance or rejection of the scientific consensus on anthropogenic climate change is indeed a secular belief. For many Americans, that’s a self-evidently nonreligious topic. But for lots of evangelicals, it’s not secular at all. It’s inseparable from explicit theological convictions about how God operates in history, from worries about whether “scientific materialism” leaves any room for divine purpose for humanity, and from a lingering, subconscious mindset that philosopher Charles Taylor called living in an “enchanted world,” a world in which invisible spiritual forces can have real influence over everything from intrusive thoughts to natural disasters.
Younger generations of American evangelicals are markedly more likely to be concerned about climate change and supportive of federal policy intervention. That tracks with generational, political shifts among Republicans, but it tracks with theological and cultural trends, too. Environmentally conscious lifestyle choices have long been normalized. Each generation’s mindset seems less enchanted than the last. And after 50 years of apocalypticism unfulfilled, millennial and gen-Z evangelicals are less interested in eschatology and prophecy-inflected politics. It’s “barely worth considering,” a 2009 essay on evangelical generation gaps explained, “unless, of course, we are mocking Left Behind among our peers.”
Evangelical climate politics were never just partisanship or just religion. For better and worse, it was always both. The rise of evangelical climate skepticism was a messy, multi-causal thing. Its decline among new generations of evangelicals will be too.
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New York City may very well be the epicenter of this particular fight.
It’s official: the Moss Landing battery fire has galvanized a gigantic pipeline of opposition to energy storage systems across the country.
As I’ve chronicled extensively throughout this year, Moss Landing was a technological outlier that used outdated battery technology. But the January incident played into existing fears and anxieties across the U.S. about the dangers of large battery fires generally, latent from years of e-scooters and cellphones ablaze from faulty lithium-ion tech. Concerned residents fighting projects in their backyards have successfully seized upon the fact that there’s no known way to quickly extinguish big fires at energy storage sites, and are winning particularly in wildfire-prone areas.
How successful was Moss Landing at enlivening opponents of energy storage? Since the California disaster six months ago, more than 6 gigawatts of BESS has received opposition from activists explicitly tying their campaigns to the incident, Heatmap Pro® researcher Charlie Clynes told me in an interview earlier this month.
Matt Eisenson of Columbia University’s Sabin Center for Climate Law agreed that there’s been a spike in opposition, telling me that we are currently seeing “more instances of opposition to battery storage than we have in past years.” And while Eisenson said he couldn’t speak to the impacts of the fire specifically on that rise, he acknowledged that the disaster set “a harmful precedent” at the same time “battery storage is becoming much more present.”
“The type of fire that occurred there is unlikely to occur with modern technology, but the Moss Landing example [now] tends to come up across the country,” Eisenson said.
Some of the fresh opposition is in rural agricultural communities such as Grundy County, Illinois, which just banned energy storage systems indefinitely “until the science is settled.” But the most crucial place to watch seems to be New York City, for two reasons: One, it’s where a lot of energy storage is being developed all at once; and two, it has a hyper-saturated media market where criticism can receive more national media attention than it would in other parts of the country.
Someone who’s felt this pressure firsthand is Nick Lombardi, senior vice president of project development for battery storage company NineDot Energy. NineDot and other battery storage developers had spent years laying the groundwork in New York City to build out the energy storage necessary for the city to meet its net-zero climate goals. More recently they’ve faced crowds of protestors against a battery storage facility in Queens, and in Staten Island endured hecklers at public meetings.
“We’ve been developing projects in New York City for a few years now, and for a long time we didn’t run into opposition to our projects or really any sort of meaningful negative coverage in the press. All of that really changed about six months ago,” Lombardi said.
The battery storage developer insists that opposition to the technology is not popular and represents a fringe group. Lombardi told me that the company has more than 50 battery storage sites in development across New York City, and only faced “durable opposition” at “three or four sites.” The company also told me it has yet to receive the kind of email complaint flood that would demonstrate widespread opposition.
This is visible in the politicians who’ve picked up the anti-BESS mantle: GOP mayoral candidate Curtis Sliwa’s become a champion for the cause, but mayor Eric Adams’ “City of Yes” campaign itself would provide for the construction of these facilities. (While Democratic mayoral nominee Zohran Mamdani has not focused on BESS, it’s quite unlikely the climate hawkish democratic socialist would try to derail these projects.)
Lombardi told me he now views Moss Landing as a “catalyst” for opposition in the NYC metro area. “Suddenly there’s national headlines about what’s happening,” he told me. “There were incidents in the past that were in the news, but Moss Landing was headline news for a while, and that combined with the fact people knew it was happening in their city combined to create a new level of awareness.”
He added that six months after the blaze, it feels like developers in the city have a better handle on the situation. “We’ve spent a lot of time in reaction to that to make sure we’re organized and making sure we’re in contact with elected officials, community officials, [and] coordinated with utilities,” Lombardi said.
And more on the biggest conflicts around renewable energy projects in Kentucky, Ohio, and Maryland.
1. St. Croix County, Wisconsin - Solar opponents in this county see themselves as the front line in the fight over Trump’s “Big Beautiful” law and its repeal of Inflation Reduction Act tax credits.
2. Barren County, Kentucky - How much wood could a Wood Duck solar farm chuck if it didn’t get approved in the first place? We may be about to find out.
3. Iberia Parish, Louisiana - Another potential proxy battle over IRA tax credits is going down in Louisiana, where residents are calling to extend a solar moratorium that is about to expire so projects can’t start construction.
4. Baltimore County, Maryland – The fight over a transmission line in Maryland could have lasting impacts for renewable energy across the country.
5. Worcester County, Maryland – Elsewhere in Maryland, the MarWin offshore wind project appears to have landed in the crosshairs of Trump’s Environmental Protection Agency.
6. Clark County, Ohio - Consider me wishing Invenergy good luck getting a new solar farm permitted in Ohio.
7. Searcy County, Arkansas - An anti-wind state legislator has gone and posted a slide deck that RWE provided to county officials, ginning up fresh uproar against potential wind development.
Talking local development moratoria with Heatmap’s own Charlie Clynes.
This week’s conversation is special: I chatted with Charlie Clynes, Heatmap Pro®’s very own in-house researcher. Charlie just released a herculean project tracking all of the nation’s county-level moratoria and restrictive ordinances attacking renewable energy. The conclusion? Essentially a fifth of the country is now either closed off to solar and wind entirely or much harder to build. I decided to chat with him about the work so you could hear about why it’s an important report you should most definitely read.
The following chat was lightly edited for clarity. Let’s dive in.
Tell me about the project you embarked on here.
Heatmap’s research team set out last June to call every county in the United States that had zoning authority, and we asked them if they’ve passed ordinances to restrict renewable energy, or if they have renewable energy projects in their communities that have been opposed. There’s specific criteria we’ve used to determine if an ordinance is restrictive, but by and large, it’s pretty easy to tell once a county sends you an ordinance if it is going to restrict development or not.
The vast majority of counties responded, and this has been a process that’s allowed us to gather an extraordinary amount of data about whether counties have been restricting wind, solar and other renewables. The topline conclusion is that restrictions are much worse than previously accounted for. I mean, 605 counties now have some type of restriction on renewable energy — setbacks that make it really hard to build wind or solar, moratoriums that outright ban wind and solar. Then there’s 182 municipality laws where counties don’t have zoning jurisdiction.
We’re seeing this pretty much everywhere throughout the country. No place is safe except for states who put in laws preventing jurisdictions from passing restrictions — and even then, renewable energy companies are facing uphill battles in getting to a point in the process where the state will step in and overrule a county restriction. It’s bad.
Getting into the nitty-gritty, what has changed in the past few years? We’ve known these numbers were increasing, but what do you think accounts for the status we’re in now?
One is we’re seeing a high number of renewables coming into communities. But I think attitudes started changing too, especially in places that have been fairly saturated with renewable energy like Virginia, where solar’s been a presence for more than a decade now. There have been enough projects where people have bad experiences that color their opinion of the industry as a whole.
There’s also a few narratives that have taken shape. One is this idea solar is eating up prime farmland, or that it’ll erode the rural character of that area. Another big one is the environment, especially with wind on bird deaths, even though the number of birds killed by wind sounds big until you compare it to other sources.
There are so many developers and so many projects in so many places of the world that there are examples where either something goes wrong with a project or a developer doesn’t follow best practices. I think those have a lot more staying power in the public perception of renewable energy than the many successful projects that go without a hiccup and don’t bother people.
Are people saying no outright to renewable energy? Or is this saying yes with some form of reasonable restrictions?
It depends on where you look and how much solar there is in a community.
One thing I’ve seen in Virginia, for example, is counties setting caps on the total acreage solar can occupy, and those will be only 20 acres above the solar already built, so it’s effectively blocking solar. In places that are more sparsely populated, you tend to see restrictive setbacks that have the effect of outright banning wind — mile-long setbacks are often insurmountable for developers. Or there’ll be regulations to constrict the scale of a project quite a bit but don’t ban the technologies outright.
What in your research gives you hope?
States that have administrations determined to build out renewables have started to override these local restrictions: Michigan, Illinois, Washington, California, a few others. This is almost certainly going to have an impact.
I think the other thing is there are places in red states that have had very good experiences with renewable energy by and large. Texas, despite having the most wind generation in the nation, has not seen nearly as much opposition to wind, solar, and battery storage. It’s owing to the fact people in Texas generally are inclined to support energy projects in general and have seen wind and solar bring money into these small communities that otherwise wouldn’t get a lot of attention.