Even as evidence accumulates that humans have significantly contributed to global climate change, many Christians have questions about what it means to care for creation. Some question whether focusing on creation care takes away from a person's spirituality or from caring for other humans. Others wonder to what extent we can live peaceably with nonhuman creation. Still others wonder whether we should be better stewards of the environment and whether developing better technology might save us from the current crisis. The diverse authors of this volume address these questions in an accessible way.

The Peaceable Kingdom Series is a multivolume series that seeks to challenge the pervasive violence assumed necessary in relation to humans, nonhumans, and the larger environment. By calling on the work of ministers, activists, and scholars, we hope to provide an accessible resource that will help Christians reflect on becoming a more faithful and peaceable people. The series editors are Andy Alexis-Baker and Tripp York. For study guides and further resources see http://www.peaceablekingdomseries.com

Although our planet faces numerous ecological crises, including climate change, many Christians continue to view their faith as primarily a "spiritual" matter that has little relationship to the world in which we live. But Steven Bouma-Prediger contends that protecting and restoring our planet is part and parcel of what it means to be a Christian. Making his case from Scripture, theology, and ethics and including insights from the global church, Bouma-Prediger explains why Christians must acknowledge their identity as earthkeepers and therefore embrace their calling to serve and protect their home planet and fellow creatures. To help readers put an "earthkeeping faith" into practice, he also suggests numerous practical steps that concerned believers can take to care for the planet. Bouma-Prediger unfolds a biblical vision of earthkeeping and challenges Christians to view care for the earth as an integral part of Christian discipleship.

“One the greatest challenges the church faces today,” writes Jerome F. D. Creach, “is to interpret and explain passages in the Bible that seem to promote or encourage violence” (Violence in Scripture, 1). In the past fifteen years, a number of books have been published to help people make sense of God’s violent behavior in the Bible. Yet very little has been written about how to use these (and other) violent texts constructively in church. This leaves religious practitioners—pastors, priests, Sunday school teachers, worship ministers, lay leaders, and others—at a real disadvantage. What should they do with stories that sanction genocide or praise individuals for killing others? How can they use these violent texts in sermons, liturgies, Christian educations classes, and elsewhere without promoting the violent ideologies they contain? In Redeeming Violent Verses, Eric Seibert addresses these questions by focusing on a wide range of practical ways to use violent biblical texts responsibly in the church and beyond. With chapters devoted to using violent verses when preaching sermons, teaching Sunday school, and leading worship, this book is filled with guidelines and specific practices designed to help ministers use violent verses responsibly. Seibert includes numerous examples to illustrate specific ways these verses could be used in ministry settings and pays special attention to dealing with passages that portray God behaving violently. Rather than ignoring these passages or being intimidated by them, Redeeming Violent Verses tackles troublesome texts head-on. It charts a bold path forward, one that opens up new possibilities for ministers by equipping them to use these texts in life-giving and spiritually edifying ways. Religious practitioners of all stripes will find this book immensely helpful, and readers will benefit greatly from the many strategies and suggestions offered here.

In The End of Captivity?, Tripp York addresses how we talk about the good of other animals in light of a stark impossibility: their freedom from us. While all of us in the animal (and plant) kingdom are interdependent upon one another, humans are unique in that we are the only animals who keep other animals captive. We keep animals in zoos, sanctuaries, circuses, conservatories, aquariums, research facilities, slaughterhouses, and on our farms and in our homes. York asks what such forms of captivity say about us, and how animal captivity shapes what we imagine to be the purpose of other animals. What does the fact that elephants, tigers, and horses perform in circuses say about how we see the world? What does the reality of zoological parks say about the people who create, support, decry, protest, and patronize them? How important is wildlife conservation for the good of the earth? What does "who" we put on our plate say about how we understand the theological role of other animals? These are just a few questions York tackles as he weaves through the convoluted politics surrounding the captive animals in our midst.

This collection introduces and explores "watershed discipleship" as a critical, contextual, and constructive approach to ecological theology and practice, and features emerging voices from a generation that has grown up under the shadow of climate catastrophe. Watershed Discipleship is a "triple entendre" that recognizes we are in a watershed historical moment of crisis, focuses on our intrinsically bioregional locus as followers of Jesus, and urges us to become disciples of our watersheds. Bibliographic framing essays by Myers trace his journey into a bioregionalist Christian faith and practice and offer reflections on incarnational theology, hermeneutics, and ecclesiology. The essays feature more than a dozen activists, educators, and practitioners under the age of forty, whose work and witness attest to a growing movement of resistance and reimagination across North America. This anthology overviews the bioregional paradigm and its theological and political significance for local sustainability, restorative justice, and spiritual renewal. Contributors reread both biblical texts and churchly practices (such as mission, baptism, and liturgy) through the lens of "re-place-ment." Herein is a comprehensive and engaged call for a "Transition church" that can help turn our history around toward environmental resiliency and social justice, by passionate advocates on the front lines of watershed discipleship. CONTRIBUTORS: Sasha Adkins, Jay Beck, Tevyn East, Erinn Fahey, Katarina Friesen, Matt Humphrey, Vickie Machado, Jonathan McRay, Sarah Nolan, Reyna Ortega, Dave Pritchett, Erynn Smith, Sarah Thompson, Lydia Wylie-Kellermann

Christian theology, classically defined, is faith's intellectual work of seeking understanding, not in order to prove its truth but to persuade those who hear it proclaimed. Theology done from within the Reformed tradition has long displayed this quality, and it continues to develop in response to our changing world. "Reformed Theology: Identity and Ecumenicity" is an excellent resource for readers interested in examining current trends and motifs in Reformed thought. Written by systematic theologians from around the world, this book explores the meaning of the Reformed tradition and its relevance for the contemporary church. The contributors highlight ways that Reformed theology can enrich the church ecumenical even as they seek to realize a more catholic Reformed community of inquiry. Contributors: P. Mark Achtemeier Wallace M. Alston Jr. H. Russel Botman Eberhard Busch Dawn DeVries Margit Ernst Gabriel Fackre Douglas Farrow David Fergusson Botond Gaal Colin Gunton George Hunsinger William Stacy Johnson Yung Han Kim Ulrich H. J. Kortner Jan Milič Lochman Bruce L. McCormack Peter McEnhill Daniel L. Migliore Piet J. Naude Milan Opocě nsky Jan Rohls Dirk Smit George W. Stroup A. van de Beek Leanne Van Dyk Michael Weinrich Michael Welker Myung Yong Kim Carver T. Yu