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.
Unwarranted criticisms by evangelical scholars of Deborah’s leadership in Judg 4–5 continue to devalue her work as “abnormal,” “wrong,” something done only in private or even in subservience to Barak. Some rabbinical scholars go so far as to brand her an arrogant woman who deserves God’s punishment. In contrast, this paper argues that a close reading of her story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.
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 topic of gender and justice in the New Testament raises two preliminary questions: First, what modern sense of “justice” and of “gender” is closest to the intent of New Testament writers, and, second, how was gender related to justice in Greco-Roman society?
Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)
Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”
Recently, someone asked my thoughts on racial segregation in the US church on Sunday mornings: “How will we ever move forward together, as a unified church, if people of color don’t forgive us for the past?”
It’s Thursday and I am four hours from home at my daughter, Shauna’s, house. I sit at my computer with my four-month-old grandson, Henry, on my lap.
While he grabs at the keypad I search the web for the most recent updates on the situation in Darfur. I find only bad news: escalated violence has led to another major withdrawal of international aid workers and supplies, leaving hundreds of thousands of refugees without food, water, blankets.
The doctrine of the fall of humanity is easy to verify — all we have to do is pay attention to the news. Injustice is easy to spot, both blatantly and subtly, in institutions such as the Church, government, corporations, families, and my own field, Christian