Lisa D. Powell strengthens and amplifies the claim that God is disabled, made by Nancy Eiesland in her ground breaking book The Disabled God (1994). She offers an alternative understanding of the doctrine of God and the Trinity, resulting in a God who is not autonomous and utterly independent. According to this view, God's triune identity is established in God's decision for covenant, and thus creation is a requirement for the fulfillment of God's nature - not only is the Son always anticipating full embodiment and human nature, but more specifically is eternally anticipating an impaired body. Powell argues that God is not only interdependent within the immanent Trinity, but God experiences real dependency, risk and vulnerability from God's “original” self-determination. Powell revisits Eiesland's claim about Christ's resurrected body and her conclusions about eschatological embodiment, arguing that it is the able-body that does not persist eschatologically, but all humanity journeys toward ever more transparency, vulnerability and interdependency as the Body of Christ.

Before the teacher could get the students inside when a sudden storm came up, a large limb fell across seven-year-old Grace Hunter's right ankle. Though the doctor was able to save her foot, she was left with a pronounced limp. As a child, though she had a crush on her friend Nelda's brother, she knew no man would ever love her because of her foot. When she reached her twentieth year, she still felt the same - no man would ever love her and she still loved Sheriff Lance Gentry. When a measles epidemic hits town Grace and Lance are forced to spend time together. Lance had always thought of Grace as his other sister until he noticed one day she was no longer a girl, but a beautiful woman. But not a woman for him. Yet when he thought of Grace in another man's arms his blood ran cold.

Number of Exhibits: 15

What does healing mean for people with disabilities? Bridging biblical studies, ethics, and disability studies with the work of practitioners, Bethany McKinney Fox examines healing narratives in their biblical and cultural contexts. This theologically grounded and winsomely practical resource helps us more fully understand what Jesus does as he heals and how he points the way for relationships with people with disabilities.

Oliver Stone has written and directed many memorable films while also developing a reputation for tackling controversial subjects, such as the Turkish prison system (Midnight Express), the Vietnam war (Platoon and Born on the Fourth of July), insider trading (Wall Street), presidential assassination (JFK), and a voyeuristic media (Natural Born Killers). Along the way, Stone has been nominated for more than 10 Academy Awards and three times received Oscars for his work. In The Oliver StoneEncyclopedia, James M. Welsh and Donald M. Whaley provide an overarching evaluation of Stone's work as screenwriter, producer, and director. While the entries in this volume address all of the usual aspects of Stone’s career, they also explore new avenues of critical evaluation, especially influences such as Friedrich Nietzsche and Buddhism, which Stone converted to in the 1990s. In addition, this volume traces Stone’s obsession with Latin American politics, evident in his film Salvador (1986), his screenplay for Alan Parker’s Evita (1996), and the documentaries Commandante (2003), Looking for Fidel (2004), and South of the Border (2010). Each entry is followed by a bibliography of published sources, both in print and online. A comprehensive and engaging examination of the director, The Oliver Stone Encyclopedia will appeal to scholars and fans alike as the most comprehensive reference on this director's body of work.

God, Suffering, and Disability: A Trinitarian Theodicy of the Cross utilizes both Christological and pneumatological perspectives of Luther’s theology of the cross to address the complexities of suffering and disability. Through the lens of the cross, the God who suffers enables humans to “call a thing what it is” by recognizing the suffering that often accompanies disability. Rather than asking “why” the Triune God allows people to suffer, this theodicy of disability focuses on “where” the Father, Son, and Spirit are in that very human experience. As a new theodic construct, “a Trinitarian theodicy of the cross” responds to both the theological concerns of the church and the theoretical apprehensions of society. It encourages Christians to live as theologians of the cross, empowers the faith community by informing both its theology and praxis, and provides a theoretical response to secular society that will enrich the field of disability studies.