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Psychodendrology: A review of the scientific literature on Psychodendron peregrinum
Get PDFThe story is in the form of a ficticious scientific article published in 2050. It provides a review of the scientific literature about an invasive extraterrestrial species, Psychodendron peregrinum, popularly known as \u27soultrees\u27. It is divided into three parts, the first of which reviews the literature on Psychodendron morphology, physiology and ecology. The second part deals with \u27vegetate\u27 and \u27soulgarden\u27 psychology. The thrid part discusses theories on the origin and evolution of soultrees
Muerto Parao
Get PDFThis story proceeds in two narratives, one in 2017 and another in the 1800s, to portray emotions connected with the so-called "standing dead"--the practice of displaying or photographing corpses as if alive
Remembering Anabaptist martyrs
Get PDFOur martyr stories are not only triumphant tales of courageous heroes but also sad artefacts of the inability of Christians to find ways to disagree with each other charitably, testifying to the ease with which we are willing to vilify each other and to attribute genuine goodfaith disagreement to the devil’s machinations. What we are celebrating as the five-hundredth birthday of Anabaptism is also the anniversary of a painful rending of the body of Christ. 
Martyrdom and double tellings: Remembering resistance and trauma
Get PDFI propose viewing the martyr stories through the lens of trauma theology, recognizing their double-edged nature as stories both of the perseverance and strength of the faithful and of tragic, traumatic violence. Using Chris Huebner’s characterization of martyrs as neither victims nor victors and Serene Jones’s concept of “double tellings” of traumatic events, in which the complexity of the traumatic experience necessitates multiple narratives, I take the position that the martyrs must be remembered as both victims and victors if we are to fully honour them these centuries later
No exceptions: Baptism beyond inclusion
Get PDFIn this essay I ask if many well-intentioned efforts at inclusion of those with intellectual disability founder, particularly regarding those labelled as profoundly intellectually disabled. I focus on the Anabaptist-Mennonite practice of believer’s baptism, which demands capacities that may exclude persons from that core ecclesial practice. There are ecclesial attempts to respond to this challenge, but I claim them as insufficient and argue that churches need to go further in their theology and practice to be truly hospitable
Perhaps, Not
Get PDFA bereaved woman considers making a very personal donation to the International Depository of Terminal Correspondence (i.e., suicide notes). She is unaware that the depository\u27s director and her close friend have a problematic history together. 
Global Movement Crisis: A Case Study
Get PDFBackground: Physical inactivity has become a global crisis and is adversely impacting the health of our world. Being physically active, even at a minimal level, can positively change physical and mental health. As little as ten minutes a day can result in significant health improvements, such as a decrease in blood glucose levels. Description: Service-learning courses are a way to provide students with job-related training as college credit and offer a needed service of safe physical activity to members of the local community. Learning Outcomes: Student participants learn from teaching exercise, building programs, and implementing a training program for the college employees. Significance and Impact: Physical inactivity is a global health crisis. The lack of activity is causing major health concerns as well as death. This is a call to action to expand healthy activity to the general population using trained student leaders. Teaching Notes: The case includes links to various documents to guide instructors to take advantage of a similar activity
A disabled God: Disabilities as divine possibilities
Get PDFImagining a disabled God means wondering what a Deaf God knows and how a Deaf person encounters God; it means marveling at how an autistic God perceives the world and what she might teach us about the divine in the world; it means pondering the depths of a nonspeaking God and their expressions of love. To know all the ways of God, we must turn to the many ways people are at home in and as bodies in this world and learn to love ourselves and each other, in all our limits and varying capacities, without desire to change. Imagining the source of life through the kaleidoscope of disability experiences is one way we might move toward this kind of being together