One day, Matthew Eaton was walking through an impromptu animal shelter display at his local pet store when suddenly an eight-month-old kitten dug his claws into Eaton’s flesh. Eaton recognized that the “eyes of this cat and the curve of his claw” compelled a response analogous to those found in the writings of Buber, Levinas, and Derrida. And not just Eaton but a whole community of theologians have found themselves in an encounter with particular places and animals that demands rich theological reflection. Eaton enlisted fellow editors Harvie and Bechtel to collect the essays in this volume, in which theologians listen to horses, rats, snakes, cats, dogs, and the earth itself, who become new theological voices demanding a response. In this volume, the voice of the more-than-human world is heard as making theology possible. These essays suggest that what we say theologically represents not simply ideas of our own making subsequently superimposed onto the natural world through our own discovery, but rather flow from an expressive Earth. With additional contributions from: Kimberly Carfore Lisa E. Dahill Celia Deane-Drummond Heather Eaton Nathan Kowalsky Abigail Lofte Jame Schaefer Cristina D. Vanin Mark Wallace Grace Y. Kao Chris Carter John Berkman Laura Hobgood

One day, Matthew Eaton was walking through an impromptu animal shelter display at his local pet store when suddenly an eight-month-old kitten dug his claws into Eaton's flesh. Eaton recognized that the "eyes of this cat and the curve of his claw" compelled a response analogous to those found in the writings of Buber, Levinas, and Derrida. And not just Eaton but a whole community of theologians have found themselves in an encounter with particular places and animals that demands rich theological reflection. Eaton enlisted fellow editors Harvie and Bechtel to collect the essays in this volume, in which theologians listen to horses, rats, snakes, cats, dogs, and the earth itself, who become new theological voices demanding a response. In this volume, the voice of the more-than-human world is heard as making theology possible. These essays suggest that what we say theologically represents not simply ideas of our own making subsequently superimposed onto the natural world through our own discovery, but rather flow from an expressive Earth.

Encountering Life in the Universe examines the intersection of scientific research and society to determine the philosophy and ethics of relating to the Earth and beyond.

Examining the Genesis account of Jacob, R. Paul Stevens reveals how we can encounter God in the ordinary, boring stuff of daily life.

'Encountering ETI' weaves together scientific knowledge and spiritual faith in a cosmic context. It explores consequences of Contact between terrestrial intelligent life (TI) and extraterrestrial intelligent life (ETI). Humans will face cosmic displacement if there are other complex, technologically advanced intelligent beings in the universe; our economic structures and religious beliefs might need substantial revision. On Earth or in space, humans could encounter benevolent ETI (solicitous ofour striving for maturity as a species) or malevolent ETI (seeking our land and goods to benefit themselves, claiming that their 'superior civilization' gives them the right) - or meet both types of species. Earth Encounters of the Third Kind described by witnesses (including Native American elders) suggest that both may have arrived already: some have been accused of shutting down US and USSR ICBM missiles to promote peace; others of mutilating cattle or abducting people, perhaps to acquire physiological data on biota for scientific study or for other, unknown purposes. Scifi movies such as Avatar and novels like The Martian Chronicles describe humans as malevolent ETI aliens: we do to others what we fear others will do to us. A shared and evolving spiritual materiality could enable humanity to overcome cosmic displacement, and guide TI and ETI in a common quest for meaning and wellbeing on cosmic common ground.

Drawing on Nietzsche's challenge to the western tradition, this book is a theological exploration of cruelty in its personal, communal and institutional encounters in human life. Cruelty undermines care, trust, respect and justice, and its study opens a window into the theological possibility of reconciliation today.