Gay and Gaia is Daniel Spencer's bold, passionate call to rethink sexuality, ecology, and the sacred. Contending that ecological ethics must become the grounding for all ethics, the author asserts that genuine justice requires right relation among all of creation, not simply among human beings. Spencer urges us - gay and straight, bisexual transgendered - to reject a human-centered, anthropocentric worldview in favor of an ecocentric worldview. Yet our responses to the ecological crises need to be rooted in, and nourished by, our appreciation of the erotic. Only when we are able to integrate our sexuality with our spirituality will we fully experience the divine - and fully live out our ethical values.

In this companion volume to his critically acclaimed, Lambda Literary Award-winning book, Gay Spirituality, Toby Johnson further explicates his visionary stance that gay people's nature as outsiders gives them a uniquely powerful perspective on the nature of God and religion. By living outside gender norms, gay people are more open to seeing across boundaries of gender and gain access to a less dualistic outlook on the nature of life. Once again, Johnson approaches this potentially controversial subject matter with erudition, empathy and visionary speculation and gives meaning to gay consciousness beyond superficial issues of sexual behavior.

Religion is much queerer than we ever imagined. Nature is as well. These are the two basic insights that have led to this volume: the authors included here hope to queerly go where no thinkers have gone before. The combination of queer theory and religion has been happening for at least 25 years. People such as John Boswell began to examine the history of religious traditions with a queer eye, and soon after we had the indecent theology of Marcella Althaus Ried. Jay Johnston, one of the authors in this issue, is among those who have used the queer eye to interrogate authority within Christian theological traditions. At the same time, there have been many queer interrogations of "nature," perhaps most notably in the works of Joan Roughgarden and Ann Fausto-Sterling, and more recently in the works of Catriona Sandilands and Timothy Morton (an author in this volume). However, the intersections of religion, nature, and queer theory have been largely left untouched. With the exception of Dan Spencer, who writes the introduction for this volume and is one of the early pioneers in this realm of thought with his book Gay and Gaia (Pilgrim Press, 1996), and the work of Greta Gaard in developing a queer ecofeminist thought, religion and nature, or religion and ecology, have largely ignored the realm of queer theory. In part, the blinders to queer theory on the part of eco-thinkers (religious or otherwise) are similar to the blinders eco-thinkers have when it comes to postmodern thought in general: namely, if there are no absolute foundations, how does one create an environmental ethic and a "nature" to save? For this reason and many others, this volume on religion, nature, and queer theory is groundbreaking. Though these essays span many different disciplines and themes, they are all held together by the triple focus on religion, nature, and queer theory. Each of these essays offers a unique contribution to the intersection of religion, nature, and queer theory, and all of them challenge strict boundaries proposed in religious rhetoric and many discourses surrounding "nature." Carol Wayne White's essay draws from a queer reading of James Baldwin to develop an African American religious naturalism, which highlights humans as polyamorous bastards. Jacob Erickson's essay examines Isabella Rossellini's "Green Porno" and Martin Luther's work to develop an irreverent theology. Jay Johnston draws from personal relationships with his late dog, and Master/Pup fetish-play to blur the boundaries between humans and other animals, specifically within ethical and theological discourse. Whitney Bauman reflects on how the very processes of globalization and climate change queer our identities and call for a queer and versatile planetary ethic. Finally, Timothy Morton leads us through a reflection on queer green sex toys to challenge the ontology of agrologistics. Each of these essays in their own way is concerned with fleshing out more meaningful encounters with the planetary community. Without being too ambitious, we hope that these sets of essays will help to open up a new trajectory of conversations at the intersection of religion, nature, and queer theory.

***WINNER, 2010 Nautilus Silver Book Award – Cosmology/New Science Gaia theory argues that the flora and fauna of the planet operate in a self-regulating web that keeps the world livable. According to the theory, humankind is the most powerful species in this web and also its biggest threat. This provocative book explores ways to minimize and ultimately eliminate this threat with love and intimacy. Controversial Italian author Serena Anderlini-D’Onofrio has authored the first global ecology study based on an analysis of human health. Anderlini-D’Onofrio identifies her remedy within the context of Gaia theory, re-envisioning it as a more inclusive philosophy that positively impacts not only relationships, but world ecology under duress. The author links human sexuality to the global ecosystem, claiming that freedom from fear will stimulate a holistic health movement powerful enough to heal relationships and restore planetary balance. Gaia and the New Politics of Love is bracing in its range, weaving together issues of human and global health; the relationship of politics, sexuality, and ecology; practices and styles of love; the changing roles of eroticism and gender in our lives; and polyamory, bisexuality, and the AIDS reappraisal movement. Clarification Statement from the Author The argument of this book emphasizes the arts of loving as a way to help humanity make peace with our hostess Gaia, the third planet. Some of these arts involve sharing emotional resources and amorous partners. Often, the arts of loving require the use of barriers: mechanical protections such as condoms. At times they do not because only tantric energies are exchanged. The author of this book is persuaded that barriers are recommendable when sexual practices result in the exchange of deep body fluids, unless previous fluid-bonding arrangements have been made. The author is also persuaded that good practices of holistic health contribute to strengthening the immune systems of those who engage in the arts of loving. Safety practices are important in making the arts of loving healthy regardless of what factors are involved in the syndromes most prevalent today, including AIDS and other conditions in the STD spectrum. Historically, disagreement has moved knowledge forward: Today’s science is the result of yesterday’s disagreements and controversies. The author believes in critical thinking and she respects dissidence in science today, including Gaia science, reappraisals of AIDS, and holistic medicine. She hopes her readers will be open to hearing more than one side of a story. This statement and the contents of this book do not constitute medical advice in any way. Readers are invited to consult their own healers and health care providers. Serena Anderlini-D’Onofrio, PhD Author of Gaia and the New Politics of Love Cabo Rojo, Puerto Rico, March 2010 Blog: http://polyplanet.blogspot.com/ From the Trade Paperback edition.

In this award-winning title, Johnson explores how the rise of gay identity--their ability to step outside the conventions of culture and see things from a different point of view--has become an important part of religious development.