DIR Return Create A Forum - Home
---------------------------------------------------------
<
form action=&amp
;amp;amp;quot;https://www.paypal.com/cgi-bin/webscr&
amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot; method=&am
p;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot;p
ost&
quot; target=&am
p;amp;amp;quot;_top&
amp;amp;amp;amp;quot;&am
p;amp;amp;amp;amp;gt; &a
mp;amp;amp;amp;amp;lt;input type=&am
p;amp;amp;amp;amp;amp;amp;amp;quot;hidden&am
p;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot; name=&am
p;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot;cmd&a
mp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot; value=&
amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot
;_s-xclick&a
mp;amp;quot;&amp
;amp;amp;gt; &am
p;amp;amp;lt;input type=&amp
;amp;amp;amp;amp;amp;quot;hidden&amp
;amp;amp;amp;amp;amp;amp;amp;quot; name=&amp
;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot;hosted_button_id&a
mp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot; val
ue=&
quot;DKL7ADEKRVUBL&a
mp;amp;amp;amp;quot;&amp
;amp;amp;amp;amp;gt; &am
p;amp;amp;amp;amp;lt;input type=&amp
;amp;amp;amp;amp;amp;amp;amp;quot;image&
amp;amp;amp;amp;amp;amp;amp;amp;amp;quot; src=&a
mp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot;https://www.payp
alobjects.com/en_US/i/btn/btn_donateCC_LG.gif&am
p;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot; border=&
amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot;0&a
mp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot; nam
e=&q
uot;submit&a
mp;amp;quot; alt=&am
p;amp;amp;amp;quot;PayPal - The safer, easier way to pay online!
&quo
t;&g
t; &
lt;img alt=&
amp;amp;quot;&am
p;amp;amp;quot; border=&
amp;amp;amp;amp;amp;quot;0&a
mp;amp;amp;amp;amp;amp;quot; src=&am
p;amp;amp;amp;amp;amp;amp;amp;quot;https://www.paypalobjects.com
/en_US/i/scr/pixel.gif&a
mp;amp;amp;amp;amp;quot; width=&
amp;amp;amp;amp;amp;amp;amp;quot;1&a
mp;amp;amp;amp;amp;amp;amp;amp;quot; height=&amp
;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot;1&
amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;quot;&am
p;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;gt; &a
mp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;lt;/form&
amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;gt;
HTML https://3169.createaforum.com
---------------------------------------------------------
*****************************************************
DIR Return to: Conspiracy
*****************************************************
#Post#: 30779--------------------------------------------------
Re: THE FALSE CLIMATE CHANGE HYPE
By: patrick jane Date: June 1, 2021, 8:11 pm
---------------------------------------------------------
Scientific American admits to pushing Climate Hysteria
10 minutes
HTML https://odysee.com/@ToxicMasculinity:3/scientific-american-admits-to-pushing:5
#Post#: 30784--------------------------------------------------
Re: THE FALSE CLIMATE CHANGE HYPE
By: guest8 Date: June 1, 2021, 10:05 pm
---------------------------------------------------------
[quote author=patrick jane link=topic=581.msg30779#msg30779
date=1622596279]
Scientific American admits to pushing Climate Hysteria
10 minutes
HTML https://odysee.com/@ToxicMasculinity:3/scientific-american-admits-to-pushing:5
[/quote]
they are GODLESS..to say the least.
Blade
#Post#: 34949--------------------------------------------------
Re: THE FALSE CLIMATE CHANGE HYPE
By: patrick jane Date: September 15, 2021, 11:47 pm
---------------------------------------------------------
[img]
HTML https://www-images.christianitytoday.com/images/125042.jpg?w=940[/img]
HTML https://www.christianitytoday.com/ct/2021/september/creation-care-climate-bible-global-warming-and-reformation.html
God Uses Changing Climates to Change Societies
In the Bible and in history, crises in creation can lead to
reformation.
In September 2017, Category 5 Hurricane Irma struck Barbuda,
forcing residents to evacuate to the neighboring island of
Antigua and rendering Barbuda uninhabitable. Only ten days
later, another hurricane, Maria, passed just south of Antigua,
battering it with wind and rain on its way to also becoming a
Category 5 storm.
Antigua and Barbuda’s director of the Department of Environment,
Ambassador Diann Black-Layne, told The New York Times that the
carbon output of developed nations is a significant cause of the
intense storms. But she said the island nation is too small to
improve the problem on its own. Instead, she offered a
surprising action plan.
Black-Layne told reporter Michael Barbaro, “We pray. We are
God-fearing people, and we believe in forgiveness, and we
believe in praying. And we believe that God will intercede on
our behalf. I’m telling you; prayer is powerful.”
The Lord does promise to hear her cries (Ex. 22:21–24). And if
God hears those cries, so should his people. Too many Christians
(and non-Christians) think about climate change as primarily a
political or an economic issue. But it is also a spiritual issue
that requires a biblical approach.
The Bible actually has a lot to say about human-caused climate
change. The Old Testament, in particular, chronicles God’s
efforts to order a society’s energies to his glory and documents
that society’s failure to abide by that order.
Biblical teaching should lead Christians to anticipate
human-caused climate change. It should incline them to respect
the evidence of today’s climate crisis, even if they come to
differing conclusions about how to interpret that evidence. And
perhaps most importantly, the Bible teaches shows that climate
crises often have a reformational purpose.
Land and law
A life-giving climate comes of God’s goodness. On this,
Christians of all climate-change persuasions agree. Some even
cite as a prima facie argument that a good God would never allow
the climate to go bad. But weather is clearly vulnerable to
human activity. This lesson appears as early as the Garden of
Eden.
Genesis introduces Eden as a place gifted with a favorable
climate (Gen. 2:5–6) and also introduces humankind’s
relationship with God as stewards of his world (2:15–19). Human
sin causes everything we steward to suffer—including God’s gift
of the climate (Gen. 3:17–19; Rom. 8:19–22).
These themes continue in the Exodus narrative. God delivered
Israel from Egypt to another land identified right away by its
good climate (Deut. 11:9–12). For Canaan’s good weather to
continue, however, the people had to follow God’s ways.
Deuteronomy says, “So if you faithfully obey the commands I am
giving you today—to love the Lord your God and to serve him with
all your heart and with all your soul—then I will send rain on
your land in its season, both autumn and spring rains, so that
you may gather in your grain, new wine and olive oil” (vv.
13–14).
Among the laws God gave Israel, he included land- and
climate-management rules to guide their climate stewardship.
Christians can still glean wisdom from those laws.
One of the most striking “environmental regulations” in the Old
Testament is the Sabbath year land-fallow law (Ex. 23:10–11).
Without modern fertilizer, farmers at the time—and many farmers
still today—had to replenish soil nutrients by crop rotation or
by letting fields go uncultivated for a season. Failing to do so
leads to soil depletion, lack of plant growth, loss of moisture
retention, and trouble with evaporation and rainfall.
Ancient Israelites were to leave their fields fallow every
seventh year. Leviticus warns that ignoring this principle would
lead to this hardened soil and loss of rainfall. “But if you
will not listen to me and carry out all these commands … I will
break down your stubborn pride and make the sky above you like
iron and the ground beneath you like bronze. … All the time that
it lies desolate, the land will have the rest it did not have
during the sabbaths you lived in it” (Lev. 26:14–35).
Yes, the regulation had societal and spiritual functions,
carving out a recurring occasion for physical rest and for trust
in God’s generous provision. But it also established a
relationship between soil depletion and rainfall loss that
modern science recognizes. Its presence in Israel’s law
indicates an understanding that human activity can directly
impact the climate and that God expects his people to moderate
their activity accordingly. The fallowing law did not block land
use altogether, but it did constrain its economic production to
protect the environment.
Biblical Israel lacked the scientific sophistication to explore
climate mechanics beyond such basic insights. Even so, Israel
was taught to regard the climate as requiring stewardship.
Further land and climate guidance was built into Israel’s
festival calendar.
Three pilgrimage feasts formed the backbone of Israel’s
calendar, each requiring a national assembly in Jerusalem. Their
timing and ceremonies guided Israel’s stewardship of the land in
keeping with its seasons.
The first was Passover. It marked the transition from the rainy
season to spring, when the barley harvest was ready. The Feast
of Weeks occurred seven weeks later, the time when spring gave
way to summer and the wheat harvest was ready. The final
pilgrimage, the Feast of Booths, marked the end of summer, when
summer fruits were ready the next rainy season was at hand.
These festivals taught Israel to labor and worship responsively
to the seasons. Israel also learned how to use the wealth their
harvests produced. Households brought tithes and other offerings
from each seasonal harvest to the assemblies (Deut. 16:1–17).
Some of the tithes were eaten during the festivals. But much of
this income was placed in storehouses to support ongoing
Levitical welfare for the vulnerable (14:28–29).
Through this seasonal calendar, Israel was taught to steward the
climate by ensuring the harvested wealth blessed all the land’s
inhabitants, including the landless and vulnerable. Israel was
told to expect their good climate to continue as long as they
observed these laws.
“If you fully obey the Lord your God and carefully follow all
his commands I give you today … The Lord will open the heavens,
the storehouse of his bounty, to send rain on your land in
season and to bless all the work of your hands. … However, if
you do not obey the Lord your God … The Lord will strike you
with … scorching heat and drought, with blight and mildew, which
will plague you until you perish. The sky over your head will be
bronze, the ground beneath you iron. The Lord will turn the rain
of your country into dust and powder; it will come down from the
skies until you are destroyed.” (Deut. 28:1–24)
Those festivals, of course, were specific to the seasons and the
crops of Canaan. The New Testament church, which spans the globe
from arctic to tropical climates, is not supposed to continue
these practices of the old Law. However, Christians are still
exhorted to learn from the Law’s wisdom (1 Cor. 10:11; 2 Tim.
3:16). The land- and climate-management laws of the Old
Testament can help Christians appreciate the importance of
climate stewardship today and the climatic damage caused by
failing to steward God’s earth and its produce righteously.
[img]
HTML https://www-images.christianitytoday.com/images/125043.png?h=912&w=650[/img]
Biblical climate changes
When a land does experience climate damage, God taught Israel to
respond by asking why. When the land is “a burning waste of salt
and sulfur. All the nations will ask: ‘Why has the Lord done
this to this land? Why this fierce, burning anger?’” (Deut.
29:23–24).
Not every climate crisis is a work of judgment. The sufferings
of Job included freak weather events (Job 1:16, 19), though he
was innocent before God. Yet even Job responded with
self-examination. Self-examination is an entirely Christian
response to climate change and, when needed, can lead to moral
and economic reforms. We see this pattern modeled by the Old
Testament prophets.
The most dramatic example is the Flood in Genesis 6–9. God sent
the Deluge as a direct response to human sin. Noah took
practical steps, like building an ark. He also warned others,
calling for repentance (2 Pet. 2:5). After the Flood, Noah
received God’s promise:
“As long as the earth endures,
seedtime and harvest,
cold and heat,
summer and winter,
day and night
will never cease.” (Gen. 8:22)
Some Christians have taken that promise to mean God will never
allow climate change after Noah. But God chose Moses, who came
along many centuries later, to deliver the extensive
aforementioned warnings about climate instability. So while
God’s promise to Noah sets a limit on climate judgments, it does
not justify climate neglect.
Biblical happenings long after Moses only confirm that. In the
days of King Ahab, God sent another multiyear drought. But once
Elijah led the people in repentance, “the sky grew black with
clouds, the wind rose, [and] a heavy rain started falling” (1
Kings 17–18).
The prophet Isaiah tied climate instability to greed and abuse
of the poor in his day (Isa. 32:1–20). The prophet Samuel cited
unseasonal rains as a warning (1 Sam. 12:17–18). The Psalms
point to the good order of the seasons as dependent upon the
good order of the community (Pss. 65, 104). And the judgments
attending Christ’s promised return also include climatic
disasters (Mark 13:8; Rev. 6:8; 8:7; 11:19; 16:17-21).
The moral runs through both Old and New Testaments: A good
climate is a gift, yes. But a worsening climate is a prompt to
ask where we might be going wrong.
The witness of science
Because, according to Scripture, climate change is an expected
instrument of divine humbling, we should be open to the evidence
that it is happening now.
According to NASA, global temperatures have risen 2.1 degrees
Fahrenheit since 1880. That may not sound like much, but it is
enough to melt 428 billion tons of polar ice every year. This
contributes to global sea levels rising 3.4 millimeters
annually. Changes like these cause more severe storms, droughts,
floods, and other natural disasters—events we increasingly see
in news headlines and in our own communities.
The Bible does not tell us specifically about today’s climate
change or what is causing it. But we do not need that kind of
precision from the Bible. Scripture is sufficient in its reports
about God’s works with his people of old, preserving those
lessons to inform our response to comparable situations today.
That includes the Bible’s teachings on the climate.
Once we recognize that climate change is often a means of divine
reproof, the tools of science offer two kinds of help in our
response.
First, science helps us identify areas of human activity. God,
in his providence, is compelling us to give special examination
to. Industrial-scale carbon emissions have been identified as
the most significant factor contributing to global warming. This
finding puts a providential spotlight on modern industrial
practices. While secular policymakers focus on ways to reduce
greenhouse gas emissions, the church should address matters of
pride, greed, creation abuse, and other sins that may be
connected to some industrial practices. Science, in conjunction
with the convicting power of the Holy Spirit, can help us
recognize areas on which to focus spiritual renewal.
Second, scientific evidence for climate change helps awaken
unbelievers to the need to amend our ways. Many of those who
would resist the call for reforms based on divine accountability
will be more inclined to support such reforms when the need is
scientifically demonstrable. Christians should not need climate
science to motivate our embrace of climate stewardship. But
having scientific data strengthens the motivation of unbelievers
to pursue better climate stewardship.
Faith and science are not enemies. And climate policy is an area
where Christian witness and scientific insight can collaborate
productively.
A reforming influence
Today’s conditions are more stark than past climatic shifts,
according to data collected by US government agencies. But
climate changes have happened before. For instance, in the late
Middle Ages, temperatures began to cool. During this period,
known as the Little Ice Age, winters grew colder and longer.
Responses were varied, but many across Europe turned to
Scripture.
In his book Nature’s Mutiny, historian Philipp Blom writes,
“Theological interpretations of climatic events were popular and
frequently widely disseminated in print. Indeed, weather sermons
became a minor literary genre of their own.”
For example, the Reformer John Calvin addressed crop failures
amid weather changes in his day in his commentary on Genesis
3:18–19: “By the increasing wickedness of men, the remaining
blessing of God is gradually diminished and impaired; and
certainly there is danger, unless the world repent, that a great
part of men should shortly perish through hunger, and other
dreadful miseries. … The inclemency of the air, frost, thunders,
unseasonable rains, drought, hail, and whatever is disorderly in
the world, are the fruits of sin.” Calvin was not one to mince
words.
Weather hymns were another feature of the age, Blom writes. For
example, Paul Gerhardt’s 17th-century hymn, “Occasioned by Great
and Unseasonable Rain,” says,
The elements o’er all the land
Are stretching out ’gainst us the hand,
And troubles from the sea arise,
And troubles come down from the skies.
One result of the Little Ice Age was a turning to the Lord. In
fact, climate change is an often-overlooked component of the
Reformation. This example encourages us, today, to likewise
acknowledge when climate change is happening and respond with
spiritual renewal.
Not all responses to the Little Ice Age were good. Without
wisdom, interpreting climatic events as divine reproof can lead
to something ugly. The period saw a sharp rise in witch trials.
Something like 110,000 witch trials took place across Europe,
half of which led to executions.
Such tragedies are a caution against misappropriating the
theological implications of climate change. Better is the more
sober, biblically centered example of the Reformation.
The present opportunity
One way or another, the changing climate will bring changes to
human societies. Whether or not God is reproving specific sins,
the increasing storms, droughts, and other consequences will
afflict vast segments of humanity. And, as is often the case,
the vulnerable will suffer most for the failures of the
powerful.
The church is here to promote the work of redemption in such
times. Christians risk squandering this opportunity for witness
by denying or downplaying climate change.
The United Nations recently declared a “UN Decade on Ecosystem
Restoration,” beginning this year. From 2021 to 2030, public and
private cooperatives will endeavor to recover 350 million
hectares of degraded land and remove up to 26 gigatons of
greenhouse gases from the atmosphere.
There’s no reason the church can’t have equally bold visions for
renewal in response to climate change. But our labors should aim
for social and spiritual reformation alongside ecological
renewal. Science can highlight the mechanics of climate change,
and politicians can regulate behavior. It is up to the church to
touch the conscience and bring a redemptive call to the culture.
For in Christ:
The desert and the parched land will be glad;
the wilderness will rejoice and blossom.
Like the crocus, it will burst into bloom;
… they will see the glory of the Lord,
the splendor of our God. (Isa. 35:1–2)
Michael LeFebvre is a Presbyterian minister, an Old Testament
scholar, and a fellow with the Center for Pastoral Theologians.
He is the author of The Liturgy of Creation: Understanding
Calendars in Old Testament Context.
#Post#: 41492--------------------------------------------------
Re: THE FALSE CLIMATE CHANGE HYPE
By: patrick jane Date: August 8, 2022, 10:31 pm
---------------------------------------------------------
HTML https://www.youtube.com/watch?v=T_N1h0XEH8g
#Post#: 42314--------------------------------------------------
Re: THE FALSE CLIMATE CHANGE HYPE
By: patrick jane Date: September 13, 2022, 1:18 am
---------------------------------------------------------
The ill winds that blow in an atmosphere of existentialism...
51 minutes
HTML https://www.youtube.com/watch?v=AfJrgYTTIKQ
*****************************************************
DIR Next Page