One of the newest additions to the Baylor University Press series "Studies in Religion, Theology, and Disability," Brian Brock's Wondrously Wounded, showcases a striking breadth of content related to concerns at the intersection of theology and disability. Brock, a moral and practical theologian currently serving as a professor at the University of Aberdeen, draws together his academic interests with his family narrative as father to Adam, Brock's son who lives with significant disabilities. Brock's account of disability theology offers creative arguments of interest to a diversity of readers: scholars in religious, biblical, and disability studies, theology, and bioethics; lay and clergy leaders across Christian traditions; and ultimately, anyone whose life is impacted by the particularity named disability. Organized into five sections, each concluding with a brief coda, Brock's text provides a compelling account of "the politics of the body of Christ": a pneumatological ecclesiology robustly responsive to disability, grounded in Spirit-enabled practices of attention, wonder, and doxology. In Part I, Brock invites readers to take up what he names as the tradition of wonder. For Brock, this tradition expects "God to speak through surprising human differences" (29). Brock draws upon close readings of Christian Scripture, as well as the writings of Augustine and Martin Luther, to invite readers into wonder, characterized by "disciplined and repentant attention to the concrete bodiliness of the neighbor" (52). For Brock, this tradition of wonder is deeply intertwined with doxology: "the expression of emotionally engaged and bodily expressed praise of the true God" (78). In Part II, Brock frames contemporary practices of prenatal genetic testing as anti-doxological, forms of misdirected praise (10) that exalt false sources of salvation (79). In this section, Brock forcefully critiques bioethics through both his own family memoir, as well as an unmasking of eugenic and anti-disability logic at the heart of contemporary bioethical discourse and practice. Widening his perspective to contemporary educational, healthcare, and political communities in Part III, Brock calls for a Christian ethic of care that resists the dehumanizing erasure of particularities among disabled people. In response, Brock argues for taking up a Christian vocation of advocacy and hope in the face of institutions that deal death. In Part IV, Brock makes a constructive theological case against disability discourses that drive humans to see "themselves as fundamentally 'able'" (142). For Brock, this misperception of fundamental ableness is
