Impairment is any loss or abnormality of structure or function, be it psychological, physiological, or anatomical. A disability is any restriction or inability to perform an activity in the manner or range considered normal for a human being. The restriction or inability results from impairment. A handicap is a disadvantage for a given individual that limits or prevents the fulfillment of a role that is normal. As traditionally used, impairment refers to a problem with a structure or organ of the body; disability is a functional limitation with regard to a particular activity; and handicap refers to a disadvantage in filling a role in life relative to a peer group.
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).
Two competing visions—egalitarianism and complementarianism—are embedded within Christian pre-marriage counselling. This article examines how differing interpretations of Scripture shape marriage advice.
Where and how we start in our interpretation of Scripture determines where we will end up. When seeking to understand the relevance of the Bible’s teaching for our lives, interpretive starting points are particularly significant. The method by which we read and derive meaning from Scripture is the fundamental determinant of the nature of the meaning we will derive.
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