Is religion an overlooked resource in the quest to overcome international gridlock on climate change? Or is its power exaggerated, doomed to fizzle once lofty ideals meet real life? These two questions once served as the intellectual centers of gravity in discussions of religions and climate change. Evan Berry’s edited volume Climate Politics and the Power of Religion marks a welcome new phase of scholarship, one that shifts our attention from questions about the potential of religion writ large to questions about specific religions, at specific times, scales, and places. A companion volume to Understanding Climate Change Through Religious Lifeworlds (edited by David Haberman, 2021), Climate Politics and the Power of Religion aims to address three gaps in the existing literature: the paucity of literature on religions outside the richer countries of the global north (especially Christianity); a secular bias in the social scientific literature on climate change; and inadequate attention to politics in the religion and environment literature (3). To accomplish this, the volume assembles scholars from a range of disciplinary backgrounds, with a heavy emphasis on anthropology—a natural outcome of the project’s stated aim of emphasizing ethnographic scholarship (vii). The chapters of Part I analyze the role of religious actors and ideas in national-level climate policy discussions, via case studies in the Philippines, Trinidad, and India. The chapters in Part II articulate theoretical concerns about the treatment of religion in climate research. Part III investigates “novel and emerging modes of religious engagement with climate politics” (7) in India, Peru, and Puerto Rico. Crosscutting these divisions are three broad questions, the answers to which are assessed in the final chapter: how are religious actors shaping national and transnational climate disputes, how are religious norms shaping the understanding and experience of climate change on the ground, and finally, how is climate change changing religions.