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.
Luke 1:46–55 is both a beautiful hymn sung to glorify God and an interpretive puzzle. This text, widely known as the Magnificat, is one of several songs Luke uses at a crucial moment in the birth narratives in order for characters to explain the amazing ways in which God is moving. Luke includes it in his narrative to foreshadow the ministry of reversal Jesus will bring, first to Israel and eventually to all people. It is a praise hymn made up of a combination of OT allusions—more specifically, allusions to the Greek translation of the OT commonly referred as the Septuagint and abbreviated LXX. What follows is a study of the LXX allusions that combine to make up this praise hymn—allusions which have the cumulative effect of presenting Mary as a key character in the continuation of God’s OT promises and plan.
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
The theme of this issue of Priscilla Papers is Theology. The cover photo is Martin Luther, one of the world’s best-known theologians. He is the topic of one of our articles; moreover, 2017 marks the 500th anniversary of the Protestant Reformation.
The unilateral authority of males is evident in shaping nearly every culture throughout history. Further, when patriarchy is framed as a biblical ideal, it is not only at odds with the teachings of Scripture and the purposes of God’s covenant people, it also becomes a deadly spiritual disease that chokes life all around it. As Jesus said, if the fruit is bad, the tree also is bad (Matt 7:17–20).
The way we use our power shouldn’t place other believers at risk. Power belongs to all in the body, not just a select few or a single group. We need to take practical steps to rebalance power in our churches and make them safer for those among us who, as of now, have less structural power and are more vulnerable to abuse.