It was a typical summer weekend service at our local church. I was perusing the bulletin announcements about our son’s upcoming youth group trip that included a water park excursion. Amidst the details for the trip was the following blurb instructing students what to bring:
At the intersection of socioeconomics, ethnicity, and gender lurks one of the most insidious forms of violence against girls and women: sex trafficking. What theological insights should inform Christian ministry to victims and survivors of sex trafficking? Female theologians who are well-acquainted with histories of multiple forms of oppression should inform Christian practice. Therefore, mujerista (Spanish for “womanist”) and womanist scholars ought to be at the top of the list. Unfortunately, many evangelicals and other Christians whose praxis has primarily been informed by white, Western, male theological perspectives, are hesitant to consider theologies by and for women of color. This is a mistake. Whether or not a person fully embraces all the theological points of womanist and mujerista theologies, these contextualized liberation theologies contain powerful and poignant biblical truths that are particularly relevant to today’s victims and survivors of sex trafficking. This paper will first highlight relevant definitions and themes in mujerista and womanist theologies, then examine the implications for ministry among today’s sex trafficking victims and survivors
Women were considered physically and emotionally frail and in constant need of men’s care and protection. These were the values that I grew up with, but I always considered them to be demeaning of women.
We have left Urbana changed by the enthusiasm for ministry of the many young people we encountered, the dedication of the mission “lifers” we met, and a renewed conviction that the mission of CBE is essential to the life of the Body of Christ in a needy world.
Throughout history, charismatic men and women of God have risen up, almost out of nowhere, to lead spiritual movements and shape theological discourse. These leaders often build churches and large followings before the institutional church pulls them in for a chat. The air is tense, awkward. At some point in the conversation someone asks a deceptively simple question: “Who gives you the authority to do the work you are doing?”
My first lesson on the dangerous pitfalls of sexual sin and subsequent public scandal came one ordinary day in 1988. I arrived home from church to my dad sitting in his comfy chair, mesmerized and leaning close to the television. Popular televangelist Jimmy Swaggart was confessing to millions of people that he had sinned against God with a prostitute. He knelt on the podium with tears streaming down his face and beseeched God to forgive him.