Snow falls gently like little promises accumulating over the years,
piling into great mounds of failed commitment.
Too large to ignore,
it stands grim sentinel in the chill of resentment,
but it slowly melts away under the sunshine of mercy.
Jewels come in unexpected settings.
Take Corinth in ancient Greece: more rock than mineral.
Rocks piled into rude temples to designer gods.
Rocks hewn out with curved grooves where heads were laid so necks could be severed.
Rocks scattered down, a Roman highway to bring in refugees from across the world.
Rocks propped up for businesses—and in one of these three diamonds glowed.
These were not the jewels of vain display, but industrial diamonds, hard tools for work—three gems brought in from two other settings, shining with the pastel hue of otherworldly mystic Judaism and bright with the golden brocade of this-worldly Imperial Rome.
The two divergent approaches to the question of the role of women which are common among contemporary Evangelical Christians we might call the Traditional View (the majority opinion) and the Egalitarian View (the minority opinion).
We Lutherans all want to argue on the basis of God's revealed truth in the authoritative Scripture. Yet all of us come to this debate with our own personal history and agenda. My own history includes aversion to women in the public ministry as a result of experiences, first as a teenager, then as a student in Germany. More recently, I have developed a growing understanding of the just claims of Christian women who have been disempowered and marginalized in the church and a horror for what has been perpetrated in the name of male headship. A re-examination of the texts and another (this time happy) experience of having a woman as my pastor in the United States about a decade ago led me to abandon my previously held view that the ordination of women is not the Lord's will for his church today. I am now convinced to the contrary, although I do not like using the broad term feminist. My own personal pain is not only that close friends and relatives hold an opposing view, but that I fully understand that view as one who once held it (this is not said in any spirit of superiority).
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
This major new collection of readings demonstrates the range and vitality of feminist theology and its increasing influence on Christian women and men throughout the world. Here are thirty-eight key texts, representing the voices of women in Africa, Asia, and Latin America as well as those working among minorities in places such as Israel, the US, and the Pacific.