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

Healing Haunted Histories tackles the oldest and deepest injustices on the North American continent. Violations which inhabit every intersection of settler and Indigenous worlds, past and present. Wounds inextricably woven into the fabric of our personal and political lives. And it argues we can heal those wounds through the inward and outward journey of decolonization. The authors write as, and for, settlers on this journey, exploring the places, peoples, and spirits that have formed (and deformed) us. They look at issues of Indigenous justice and settler “response-ability” through the lens of Elaine’s Mennonite family narrative, tracing Landlines, Bloodlines, and Songlines like a braided river. From Ukrainian steppes to Canadian prairies to California chaparral, they examine her forebearers’ immigrant travails and trauma, settler unknowing and complicity, and traditions of resilience and conscience. And they invite readers to do the same. Part memoir, part social, historical, and theological analysis, and part practical workbook, this process invites settler Christians (and other people of faith) into a discipleship of decolonization. How are our histories, landscapes, and communities haunted by continuing Indigenous dispossession? How do we transform our colonizing self-perceptions, lifeways, and structures? And how might we practice restorative solidarity with Indigenous communities today?

"For generations, the Bible has been employed by settler colonial societies as a weapon to dispossess Indigenous and racialized peoples of their lands, cultures, and spiritualties. Given this devastating legacy, many want nothing to do with it. But is it possible for the exploited and their allies to reclaim the Bible from the dominant powers? In Unsettling the Word, over 60 Indigenous and Settler authors come together to wrestle with the Scriptures, re-imagining the ancient text for the sake of reparative futures."--

For many of us, the connection between the ecological crisis and humanity's detachment from the land is becoming increasingly clear. In biblical terms, adam (humanity) has severed itself from the adamah (soil), and we (creation) are reaping the consequences. This collection of essays, and the conference from which it took shape, calls the church to root itself more deeply in the agrarian biblical text and ecclesial tradition in order to remember and freshly imagine ways of living on and with the land that are restorative, reconciling, and faithful to the triune God's invitation to new life in Christ. When we listen attentively to and patiently learn from the biblical text, church history, and theology, the land itself can become a conversation partner, and we are summoned to recognize that the gospel is reserved not simply for humanity, but for the whole of creation.

This comprehensive handbook provides a unique overview of the theory, methodologies and best practices in climate change communication from around the world. It fosters the exchange of information, ideas and experience gained in the execution of successful projects and initiatives, and discusses novel methodological approaches aimed at promoting a better understanding of climate change adaptation. Addressing a gap in the literature on climate change communication and pursuing an integrated approach, the handbook documents and disseminates the wealth of experience currently available in this field. Volume 3 of the handbook provides case studies from around the world, documenting and disseminating the wealth of experiences available.

Like many American urban waterways, Ken-O-Sha has been in decline for nearly two hundred years. Once life-supporting, the waterway now known as Plaster Creek is life-threatening. In this provocative book, scholars and environmentalists Gail Gunst Heffner and David P. Warners explore the watershed’s ecological, social, spiritual, and economic history to determine what caused the damage, and describe more recent efforts to repair it. Heffner and Warners provide insight into the concept of reconciliation ecology, as enacted through their group, Plaster Creek Stewards,who together with community partners refuse to accept the status quo of a contaminated creek unfit for children’s play, severely reduced biological diversity, and environmental injustices. Their work reveals that reconciliation ecology needs to focus not only on repairing damaged human–nature relationships, but also on the relationships between people groups, including Indigenous North Americans and the descendants of European colonizers.