Disability Studies and Bible translation

08/31/2022/in Bible Translation, Disability Studies

werner [at] forschungsinstitut.net

Abstract

This essay is a short introduction to Disability Studies and Bible translation. What is on the first glance not obvious, becomes much clearer when the linguistic and social impact of historic Bible translations is in focus. Not just political correctness but also an Inclusivist rethinking of the church is needed to overcome existing hermeneutics of Ableism or Disableism.

Disability Studies (DS) originates from social studies in the 1960s concurrent with both the gay and feminist liberation movements and Latin American liberation theology. Since then, there has been an increasing awareness of DS in theology, but not so much in missiology (intercultural theology in Germany) or in the Science of Bible translation. Research on, by, and with people with physical or mental impairment is yet to be introduced in these disciplines. Within Disability Studies, the history, the needs (e.g., care, assistance), and the social framework of adults with physical or mental impairment have been investigated. Less so in missiology or Intercultural Theology, where neither Christian parents nor other Christian care providers for children, or those groups that focus on Christian care have been in focus.

In the light of expensive long-term (Bible) translation training, preparation in intercultural-linguistics, costly member care and administrative structures, as well as the high cost of medical or physical aid both on the field and at home, there is an obvious lack of research on DS in missiology. Out of an inclusivist approach, such a need opens up the potential for sending organizations. For one it will help

gathering information about the needs of their staff with physical or mental impairment, as well as
evaluating concerns regarding disability within people groups on the field, in respect of at least ten percent of an ethnicity’s population (12.8% in US, 2017 census; 10% in Germany, 2016 census).

DS emerged out of the social prejudices against people with disabilities (i.e., ableism or disableism), in the form of

discrimination,
isolation, and
the exclusion of disabled persons.

It was implemented by veterans of war with a disability, and those persons with physical or mental impairment, who

had to live in special-care facilities isolated from a normal environment,
were unable to study at universities, or
to manage the needs of daily life (e.g., shopping, cooking, dealing with officials), due to the sheer fact of the inaccessibility of the public realm to them.

In addition, one would add the refusal by officials to listen to the needs of parents of children with impairment, especially regarding education or assisted care at home instead of in special-care homes. Whereas in the US, the outcry against the discrimination against the disabled was regarding the (in)accessibility and (lack of) education, in the UK and Germany, the focus was on seeking/the need for independent assisted daily life. Radical insider movements such as the “cripple movement” (Krüppelbewegung in Germany) were recognized on not just the national, but also the international level (Fandrey 1990). In 2006, the UN chartered the “Convention on the Rights of Persons with Disabilities.” The US, the UK, and Germany ratified the convention in 2009; by March 2018 there were 175 ratifications globally (Online see https://www.un.org/).

The terms “participation” and “integration” became keywords of the early days, later replaced by the multifaceted term “inclusion,” expressing an Inclusivist environment on all levels of life such as accessibility, assisted independent living, language, social acceptance, and perception. Historically, terminology of popular Bible translations (e.g., King James Version, Luther Bible) was very influential. Later, when by language shift some terminology was used in colloquial language as terms of abuse, the translation tradition did not adapt to modern Inclusivist language, but became exclusive. Examples such as “cripple,” “idiot,” “invalid,” “lame,” “monster,” etc., have nowadays become ostracized from acceptable usage. However, out of pity or sym- instead of empathy, exclusivist terminology is sometimes still used (un)consciously in Bible translation. For example, the 2017 revision of the Luther Bible still uses einen Lahmen, “a lame [person],” instead of “a paralyzed person” (Matt 4: 24), following the “Lutheran tradition” as a code for revision. One reason for this is the lack of disabled Bible translators, exegetes, and theological hermeneutists, bearing in mind the adage, “Nothing about us, without us.” This parallels the development of gender Inclusivist or Feminist language in the 1980s that resulted in revision in the Luther Bible in 1999 from Weib, which carried then the meaning ”bitch”, to Frau, “woman”.

There are similar demands in Bible translation for political correctness regarding the translation of descriptions of persons with a handicap as well as an Inclusivist perception by the Church. Wynn Kerry was one of the first to address this issue (2001). He gave four recommendations to translators, the most helpful one being to move from generalization to descriptive terminology. Thus “a lame person” may become “a man/woman with a mobility impairment,” and “a blind person” may be expressed as “a person with visual impairment.” Mark 8:25 reads, “his sight was restored” in most (more literal) Bible translations (so NRSV; cf. Ger. wiederhergestellt). This leaves the audience with the assumption that the healed man’s “blindness” was most likely an impairment caused by illness in later age, since the man’s sight was “restored” (“he saw again,” assuming he saw at one time in life). In a best-case scenario, the audience will wonder, whether the man was born blind or became blind later in life. This uncertainty would be obvious mainly to sensitive exegetes, who would use Inclusivist language in their rendition. Beyond that, hermeneutics must take into consideration that the Biblical authors reflected their culture-bound perception of disability.

Over more than nineteen centuries, literal translation transporting the NT authors’ perspective on disability led to the exclusion, isolation or, since the 18 c., relegation to special homes, of people with impairment, out of the Church’s mandate of social welfare (Ger. Diakonat). Nowadays, politics force the Church, as a public player, to make possible the inclusion of persons with disabilities on all levels of society as leaders, pastors, and staff, and of course members and interested parties. In this way, hopefully, sympathy out of pity is replaced in the Church by empathy out of equality, thus performing an Inclusivist role in building diversity in the communion of saints (Reynolds 2008).

Additional reading: Kerry 2007a, 2007b.

References

Fandrey, Walter 1990. Krüppel, Idioten, Irre. Zur Sozialgeschichte behinderter Menschen in Deutschland. Stuttgart: Silberburg-Verlag. [Engl.: Cripples, idiots, lunatics. On the Social History of Disabled People in Germany.].

Reynolds, Thomas E. 2008. Vulnerable Communion: A Theology of Disability and Hospitality. Grand Rapids: BrazosPress.

Wynn, Kerry 2001. Disability in Bible Translation. Bible Translator 52/4, 402-414. New York: UBS.

Wynn, Kerry H. 2007a. Johannine Healings and Otherness of Disability. Perspectives in Religious Studies 34, 61-75.

Wynn, Kerry H. 2007b. The Normate Hermeneutic and Interpretations of Disability within the Yahwistic Narratives, in Avalos, Hector, Melcher, Sarah J. & Schipper, Jeremy (eds.): This Abled Body. Rethinking Disabilities in Biblical Studies, 91-101. Atlanta: Society of Biblical Literature.

Disability Studies and Intercultural Theology

08/31/2022/in Disability Studies

The Institute for Protestant Missiology encourages research in the field of Disability Studies. Missiological-theological research on and by persons with impairments has not yet begun seriously. People with and without impairment(s) are called upon to strive for this socially relevant topic.

The UN-Disabled Human Rights Convention of 2006, ratified by the US, the UK and Germany in 2009, has encouraged all social groups to be concerned about the active participation, participation and inclusion of persons with mental or physical impaifments.
Historically, the Disability Studies have arrived in theology as well as amongst other disciplines. Since the 1960s, the University of Berkeley has been providing theological researches with important impulses. A bibliography is found below.

With the development of self-help initiatives from the seventies of the last century, the motto “Not about us, without us” and something catchy in German by the 1979s wordplay “Jedem Krüppel seinen Knüppel” [Every cripple his chop.] The latter motto has been shaped by the radical German “cripple movement”, which, as in the UK and the US, formed against paternalism, home care, and discrimination. A German Court decision from the year 1980, which stated the plaintiff a compensation because the sight of disabled guests “bothered” another gues at his holiday ressort, has brought the barrel to overflow.

Above all, the following missiological questions in the context of Disability Studies still arise from the worldwide service of workers in the Kingdom of God:

How were people with disabilities involved in the spread of the Christian message? Did they have an importance in church planting, Bible translation or building local networks? What are the constructs around “disability” in the far, at home and what discourses did this steer? Were the players aware of their culturally coined prejudices and assumptions that moved their interactions?
Have people with restrictions been actively involved in the spread or been involved by others as players? Of interest here are, pictures of life (ethnographic studies) and partnerships with institutions that worked for a group of people or indications of (re)orientation of a missiological strategy based on local circumstances.
Have people with disabilities actively sought to co-operate in the Kingdom of God, and what are their experiences with the glocal (global / local) Church? Why would they not have done this? Such reflective questioning addresses ethical issues that are rarely spoken about in the Church.
How is the social inclusion of persons with physical or mental limitation(s) handled in collective, honor and shame oriented societies? What influence has this on the subdivision of space into sacral and profane areas of life based on a dichotomy of purity and pollution? How does this affect the stigmatization and “difference” (otherness) of people with disabilities?
A hermeneutics of inclusion as well as a missiological history of disability studies are the goals of this research, but are not intended to limit it. Invited are people with and without limitations, because “Inclusion concerns us all”.

Inclusion – “I take part in it”.

Contributions and discussions to:

werner@forschungsinstitut.net,

gross@forschungsinstitut.net

The following incomplete bibliographies are offered below.

Anthropology and Disability Studies – Disability Studies und Ethnologie
Disability Studies and Theology – Disability Studies und Theologie
Disability Studies and Judaism – Disability Studies und Judentum
Disability Studies and Islam – Disability Studies und Islam
Social Sciences and Disability Studies – Sozialwissenschaften und Disability Studies

Anthropology and Disability Studies – Disability Studies und Ethnologie

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Bible translation as an auxiliary discipline

08/02/2022/in Disability Studies

Bible translation is an auxiliary discipline.

Book Review: Krauß, Anne 2014. Barrierefreie Theologie: Das Werk Ulrich Bachs vorgestellt und weitergedacht

02/21/2022/in Book Reviews, Disability Studies

werner [at] forschungsinstitut.net.

Anne Krauß is a Protestant Lutheran pastor and hospital chaplain in Bavaria. She speaks from her own life experience due to an impairment of the sense of hearing when she reflects on the work of Ulrich Bach (1931-2009), an evangelical theologian who had Polio and needed assistance in later days. Bach’s Theology after Hadamar (Neukirchen, 2006), following a theology after Ausschwitz (the Jewish Holocaust), forms the cornerstone of his hermeneutic, liberation ideological approach. Krauß’s study appears in the series Behinderung-Theologie-Kirche, edited by Johannes Eurich (Diakoniewis-senschaftliches Institut Heidelberg) and Andreas Lob-Hüdepohl (Katholische Hochschule für Sozialwesen Berlin).

In the introductory chapter, Krauß describes the subject area of disability studies as it has developed and is currently presented, especially in German-speaking countries. The thematic complexes of illness, health, pain, suffering and the question of social identity within these basic states of human existence outline the range of considerations. Moving away from the question of theodicy, she looks at the legal frameworks that move an inclusive theology. Here, the definitions of the World Health Organization (disability, illness, disease) and the UN Convention on the Rights of Persons with Disabilities (2006, ratified by Germany in 2009) form the basis of her understanding. Bach himself has published tirelessly on this topic since 1973 until most recently in 2006 (see above). Initially, his focus was on the diaconal part of disability studies, due to his work at the Evangelische Stiftung and the Diakonieanstalt Martineum. Later he interfered in the controversial debate about the so-called “Abortion Paragraph” (§218 StGB abortion). In his time, the preference utilitarianism of the Australian ethical philosopher Singer is also discussed intensively (see Practical Etics 1979). Bach vehemently opposes a rational-utilitarian view, just as he opposes what he considers the unjustified termination of a pregnancy on suspicion of disability, since it advances the isolation and segregation of people with physical or mental impairments.

In the second chapter the hermeneutic basis of a “theology after Hadamar” is discussed. This is done in reference to the extermination of disabled people in the Third Reich. In particular, the systematically planned “racial cleansing” action T4, planned in Tiergartenstrasse 4 in Berlin, and executed in Hadamar (Hesse) Grafeneck (Baden-Württemberg), Hartstein (Linz; Austria), Bernburg (Saxony-Anhalt), Sonnenstein (Pirma), and Brandenburg (Saale). From a hermeneutic perspective, Bach lays out a theology of the cross as a divine expression of “weakness” and identification with the weak and those perceived as different (pp. 63-97). His contextual approach borrows from the liberation-theological idealism of those postmodern days (1970-2000) and calls for a reorientation of the church in dealing with people with physical and mental limitations. According to him, every human being without exception is close to God. Evil is not demonstrated in disabled or sick people, but in the rejection of God. Profiling through illness or disability (“God wants to test these people”) contradicts the state of being of an affected person (“I am as I am”). Bach goes radically far here by imputing a “euthanasia mentality” or a “theological social racism” when the theologically significant distinction between healthy and sick people is referred to or held on to. In his opinion, this is the cause of unspeakable, harmful effects. Euthanasia, ableism, a hierarchizing Imago-Dei doctrine, and a Doing-Effecting Relation (Tun-Ergehen Zusammenhang) push people with physical or mental impairments to the sidelines (exclusion instead of inclusion), if not to extinction (euthanasia).

In the third chapter, Krauß discusses Bach’s view of healing and cure. In doing so, Bach contradicts the view of a healing mandate for the church. For him, there is only a preaching mandate. “A church that claims a healing mandate, which it does not have, jeopardizes the preaching mandate it has” (p. 126). Krauß spends a considerable amount of time contradicting Bach on this point. In her view, the longing for healing and a “healed” world is the basis of theology (pp. 134-137). “Without healing there is no salvation,” whereas there is no availability of salvation and one is fishing in the mud, so to speak, when healing is claimed (p. 131). These are the limits of theology and medicine. According to Krauß’ interpretations of Bach, the ideas of salvation that are based on the premises of health, efficiency, perfection (critically Henning Luther p. 144) are to be rejected just as much as a mysticism of suffering (Job’s figure in Schleiermacher; p. 140) or a martyrdom in the shadow of the cross (Barth; p. 141), as it is listed in the theologies of Schleiermacher and Barth as the night and shadow side of creation.

In the fourth chapter Krauß works through Bach’s approach once again. In doing so, she reflects on his attitude according to a “barrier-free theology” (see title). In contrast to the above-mentioned ideal conceptions of human existence, Limitation of existence (Daseins-Einschränkung) and Being-dependent (Angewiesen-Sein) should be emphasized. Both categories reflect the actual normality and interdependence of human beings. Accessible theology in this sense historically-thoughtfully precedes modern ideas of inclusion. Krauß goes further with regard to miracle and healing stories to the Roman Catholic theologian Dorothee Wil-helm (biblical stories speak only of normalization and adaptation; p. 175), Ulrike Metternich (dynamis and not miracle stories; p. 176), Andreas Lob-Hüdepohl (see above miracle stories are relational stories; p. 180), the American theologian Kathy Black (Theology of Interdependence; p. 181). She lists as examples of accessibility theology the approaches of Andrea Bieler/Hans-Martin Gutmann (Theory of the Superfluous; p. 200), Henning Luther (see above diaconal pastoral care as a church paradigm; p. 202), Ulf Liedke (Inclusive Anthropology; p. 204), and Nancy Eiesland (the disabled God; p. 206).

Krauß concludes with a theology of the imperfect, leaving the door open for further approaches to confront the phenomena of segregation, discrimination, and othering of people with physical and mental disabilities. The critical research on the work of Ulrich Bach is a source of struggle, especially in the regional churches, for participation, integration and inclusion of people with disabilities. At the same time, the stimulated and ongoing discourse is a challenge to the actors to approach each other and to represent together the diversity of the body of Christ.

Disability Studies ; Disability and Bible ; Disability and Church ; Hebrew Bible ; disability theology ; hermeneutics ; Hadamar ; theodicy

Book Review: Morton, Jeff 2012. Insider Movements: Biblically Incredible or Incredibly Brilliant?

08/02/2021/in Disability Studies

werner [at] forschungsinstitut.net

Jeff Morton is a professor at Biola University’s Cook School of Intercultural Studies. As in his previous works Two Messiahs (2011) and as co-editor of Chrislam (2011), in the present work, within the framework of 12 succinct articles, he has explored so-called “Insider Movements,” also called “Jesus Movements.” Inspired by movements that follow Jesus as the “Messiah” (Messiah Movements) (e.g. Messianic believers of Jewish background), he examines those from the Islamic realm. Morton goes into the – for the whole discussion very helpful – division into a theological understanding of religion, biblical foundations and the understanding of conversion. He sifts through these three areas using statements made in Evangelical Missions Quarterly (EMQ) and the International Journal of Frontiers Mission (IJFM) by key proponents Kevin Higgins (Global Team; IJFM 2004-2009), Lewis Rebecca (Fron-tiers; IJFM 2007-2010), Dudley Woodberry (Fuller Seminary; 1989; 1996; 2007), and Rick Brown (SIL International; IJFM 2004-2010). Because of its timeliness, the World Evangelical Alliance’s (WEA) denying position regarding Islam-contextualized terminology in Bible translations, published in April 2013, is not addressed. He answers questions about the identity of Muslim messiah followers, the understanding of church, and the translation of terminology objectionable to Islam in Bible translations or scriptural material in his other publications.

Right from the introduction and in the first chapter, Morton makes it clear that he views Islam as a “false religion with a false message about a false hope delivered by a false prophet, and written in a book filled with false claims” (p. 9; emphasis in original. EW). To demonstrate what he sees as the serious differences between the biblical and Quranic understandings of God, Morton uses the proper names Yahweh and Jesus in contrast to the Islamic Allah. In doing so, the anti-Christian orientation of Islam becomes clear to him above all in the Quranic textual content, which he points to as evidence throughout.

Chapter two illuminates the idea of an, according to Higgins, original orthodox Islam, which is renewed from within by Messianic Muslims and has not removed far from Original Christian views (p. 14). On the basis of the central event of the incarnation of Jesus, he shows the “anti-Christian spirit” (p. 17) of Islam, which rejects it. Morton goes on to discuss his three main arguments (see above) on the basis of selected biblical textual evidence from proponents of the Insider Movement.

He further discusses Gen 14:17-20, the appearance of Mechizedek, king of Salem (chapter three). Higgins sees in this pericope an action of God (El in v. 18 in reference to Semitic Elohim and Allah) in other religions, namely the religion of Melchizedek, which is a foreshadowing of the Messiah. Morton rejects this. The latter assumes that Melchizedek’s religion, similar to Abraham’s, worshipped the true God Yahweh at its core, and therefore took heed with Yahweh.

In chapter four, Morton discusses 2 Kings 5:15-19. According to Higgins, the story of Naaman and his cure of leprosy by the prophet Elisha is another indication that a believer should remain in his religious-cultural environment. The fact that Naaman took to Aram from Israel’s earth shows that he was to remain in his cultural-religious tradition with the prophet’s permission. Through the biblical linkage of the possession of Israel’s earth and the God of Israel now worshipped by him (v 15, 17), this story shows that one can worship Yahweh even as a non-Israelite. At the, end Morton rejects such, as an argument from silence, since no qualitative statement would be made about Naaman’s position in relation to the God of Abraham.

In chapter five, Morton discusses Jonah 1 and the position of the prophet and the ship’s crew as evidence of non-Jewish Yahweh worship. In his opinion their relationship to Yahweh, based solely on the prayers mentioned, cannot, in his view, be considered evidence of a real relationship to God.

John 4 and Acts 8 are further passages that are considered by proponents as evidence of non-Jewish followers of the Yahweh cult and are supposed to prove that these people groups remained in their religious-cultural environment (chapter 6). The conversions from the Samaritan people are often seen by proponents as examples of Insider Movements (pp. 36-37). Morton, however, again rules out such a derivation from the argument from silence. Since there is no mention of a detailed conversion of the Samaritans, nothing can be said about it.

Acts 15:19-21 (chapter 7), Acts 17:22-23, 28 (chapter 8), 1 Corinthians 7:17-20 (chapter 9), and 1 Corinthians 9:19-23 (chapter 10) round out the considerations, though the argument remains similar.

In chapter 10, Morton takes up a comparison by Woodberry that is noteworthy here. The latter sees similarities between the Decalogue of Exodus 20 and the same commandments in the Qur’an. Morton compares the two and concludes that (1) the Sabbath commandment was not taken up in the Quran because Muslims use Friday as a holiday (p. 74), (2) that there are two commandments that are not clearly answered in the Quran (no other gods, do not kill), but (3) that the other commandments also appear in the Quran. Muhammad remains a plagiarist for Morton. Interesting at this point is that Morton traces Woodberry’s remarks on an approach to Islam back to John Wilder’s 1977 article: Some Reflections on Possibilities for People Movements Among Muslims (Missiology 1977). The whole represents for Morton what has become a long-running and dangerous paradigm shift in evangelical theology.

Morton then moves on to an understanding of return and conversion and Christianization (chapter 11). He sees the main concern of the proponents of Insider Movements as wanting to avoid at all costs Christianization or, in the worst case, Westernization of faithful followers of Jesus from Islam (pp. 88-90). Morton makes it clear that this basic assumption is wrong, since a convert does not become a Christian by name, but a true Christ follower who can call himself anything he likes, but who belongs to “Christ”. In this context, cultural-religious arguments play only a minor role. Finally, Morton concludes with a clear rejection of the Insider Movements as part of true Christhood (chapter 12).

Also worth mentioning are the two appendices. Appendix 1 contains a policy statement by Bassam Madany against the initialization of Insider Movements as a Western product. Appendix 2 is an examination by Roger Dixon of Insider Movements in West Java, Indonesia. Roger Dixon has been partly involved in the movement (also in Bangladesh) and concludes that it is a false gospel and a false approach that has opened many rifts instead of closing them.

This book is helpful in getting a picture of the theology and missiology of proponents and opponents of the Insider Movement approach. It is ironic, or sarcastically negative, in places, which is consistent with the author’s “evangelical biblical” and “conservative” understanding. If a theological approach to Islam – and this is the crux of the matter in this discussion – is not desired, then one comes to such conclusions. Above all, the contention between Scripture and the Quran make this study a tool for apologetic inquiry. Finally, it should be said that the overemphasis on a Western influence in the formation of Insider Movements does not represent the whole truth. In part, Christian development workers in the Islamic world encountered pre-existing circles of messiah followers whom they took on. The latter development, however, does not appear in Morton’s work.

International Conference 2021: Disability Studies and Intercultural Theology: Foundations – Case Studies – Ethical Implications

06/28/2021/in Disability Studies

Flyer to print Disability Conference 2021_Print+3 mm Beschnittzugabe_24.6
Flyer as PDF Disability Conference 2021_web_24.06.

1 Presentation of the scientific objective of the event

The conference Disability Studies and Intercultural Theology: Foundations – Case Studies – Ethical Implications will take place from 02.09 – 03.09.2021 in Frankfurt at the Haus am Dom. It is organized by Dr. Katharina Peetz and Dr. Eberhard Werner, who are cooperatively connected in the ecumenical network Disability Studies and Intercultural Theology. As part of the network’s work, an anthology edited by Eberhard Werner and Samuel Groß entitled Von Barmherzigkeit und Ausgrenzung: Transkulturelle Diskurse der Disability Studies in der Interkulturellen Theologie (On Mercy and Exclusion: Transcultural Discourses of Disability Studies in Intercultural Theology) will be published in March 2021, providing initial impetus for the content of the conference (Werner/Groß 2021).

2 Presentation of the significance of the event for the participating disciplines

People with physical or mental impairments are “disabled” by cultural, social as well as contextual factors. They experience that their existence is not simply given without question. “Did you have to do that?” is a question that parents of children with trisomy 21 often hear. Living with impairment(s) often also means experiencing exclusion and discrimination and being disabled precisely because of this: This can be the stairs that cannot be mastered with a wheelchair, but it can also be the encounter with people who openly show their fear of contact and prejudice.

People with disabilities experience such discrimination in different cultures. Especially in African countries like Nigeria, the birth of a child with impairment(s) is considered a great shame, curse or punishment from God (Peetz 2021). In Germany, on the other hand, people with severe, multiple impairments in particular are hardly present in the public sphere. Their place seems to be clearly defined: in care facilities, but not at the swimming lake or in a restaurant. For example, a visit to a regular school for people with physical impairments and their parents involves an enormous personal commitment. Traveling by public transportation also requires special effort and involves more planning. The same applies to air travel or participation in conferences and congresses.

Against this background, the proposed conference aims to discuss the significance of Disability Studies (DS) for Intercultural Theology in an interdisciplinary exchange (theology, medicine, philosophy, social pedagogy). First, the basics of the two fields of Intercultural Theology and Disability Studies will be examined. Based on this, the relationship between DS and Intercultural Theology will be concretized by looking at individual case studies. Finally, ethical implications will be drawn from a theological perspective for dealing with physical and mental disabilities in an intercultural context. The speakers will examine the relationship between intercultural theology and DS from different perspectives, taking into account different geographical contexts (Germany, Great Britain, Switzerland or Zimbabwe). They themselves live with disability(ies) or have done research in the field of DS for a long time.

Book Review: Grünstäudl, Wolfgang & Schiefer–Ferrari, Markus 2012. Gestörte Lektüre – Disability als hermeneutische Leitkategorie biblischer Exegese Haupt-Reiter

06/01/2021/in Book Reviews, Disability Studies

werner [at] forschungsinstitut.net

The ecumenical series Behinderung-Theologie-Kirche [Disability – Theology – Church], as edited by Protestant Professor Johannes Eurich (Diakoniewissenschaftliches Institut Heidelberg) and Roman Catholic Professor Andreas Lob-Hüdepohl (Katholische Hochschule für Sozialwesen Berlin) is at the moment the most comprehensive presentation on the topic of Disability Studies in the German-speaking world. In this fourth volume, 12 contributions from the fields of theology, (curative and special) education, philosophy, ethics, and diaconal work discuss the theological-church context for the inclusion of people with physical or mental disabilities. The Roman Catholic editors Grünstäudl and Schiefer Ferrari are, among others, active at the University of Koblenz-Landau in the field of biblical didactics and biblical studies.

Markus Schiefer Ferrari begins with ‘Conceptions of Difference’. Deviations from the norm, regarding disability and the interpretive strategies that accompany them (p. 18). He elaborates on the common patterns of language used in exegesis with regard to disabled people mentioned in the Bible (e.g., ‘annoying imposition” ‘scum of society’ with regard to the great banquet of Luke 14; p. 19). Likewise, he examines the common association of isolation and equation of disabled people with the ‘poor’ and ‘weak’, as well as the internal biblical refutation of this hypothesis. An, how this is evident when, after all, friends were concerned about a mobility-impaired person, as described in Mk 2:3 (p. 20). Schiefer Ferrari tries to show the widespread metaphorical or figurative interpretation of ‘disability’ by the ‘dropsy’ (Lk 14:13; p. 27). He explores the question complex of stigmatization on the basis of ‘aestheticization’ (pp. 30-31).

The issue of priestly eligibility from Lev 21:16-24 is taken up by Thomas Hieke. He notes that instructions concerning the high priesthood are missing, but he concludes from v. 23 that this is meant there. The ‘desacralization’ that occurred through a handicap is found in parallel also in the ideas of purity of the sacrificial animals, which should show no blemish (p. 59). Hieke speaks of ‘inferior material’, which was not worthy of sacrifice. He suspects an ‘inability’ of disabled people and God wants to spare them cultic ‘mishaps’ due to their physical limitations (p. 60). Lastly, Hieke strongly rejects the frequently assumed ‘proximity to the sphere of death’ due to physical deficits, since the designated may participate in the cult and eat anything holy.

Michael Tilly devotes himself to the Pauline treatment of disability. He summarizes the Pauline argumentation as a ‘biographically conditioned and at the same time apologetically motivated re-evaluation’ of one’s own weakness and illness into a charismatic qualification for the apostleship. Tilly provides an outlook in the context of the approach of the concept of ‘normality’ to a ‘successful’ life, which is not based on health and ability (pp. 79-80).

Markus Tiwald contributes to the understanding of illness and health (pp. 81-97).

Alois Stimpfle examines New Testament constructions of reality. He connects these with interesting, real biographical experiences of people with disabilities (pp. 105-107), namely Arnold Beisser (polio), Ilja Seifert (paraplegia) and Heike Beckedorf (thalidomide damage). Stimpfle sees an anthropological constant in the New Testament approach. She locates disability ‘outside the domain of the Spirit of God’. It is there, he says, that correction or healing also takes place (p. 115). He concludes that disability as a hermeneutical guiding category is suitable for working through the perception of the bodily senses, whether these are preserved in full or with limitations, in homiletics, exegesis and catechumenate in an Inclusion-oriented way.

Three contributions by Tobias Nicklas, Ilaria L. E. Ramelli and Wolfgang Grünstäudl deal with early Christian receptions. Tobias Nicklas presents about reference to God with regard to the corporeality of man (pp. 127-140). In antiquity, where physical or mental limitations threatened the existence much more than in modern times and led to distressful situations, the term ‘salvation’ and its semantic language environment ‘Heil-(ig)-ung’ (wordplay: healing – sanctification) had to be interpreted differently than today. The whole of man is central in early Christian literature. Likewise, the unexpected hermeneutical interpretation of a ‘weak’ sufferer on the cross in contrast to other religious ideas of the time. Ilaria L. E. Ramelli (pp. 141-159) elaborates literary-historically on the works of Bardaisan of Edessa (†222) and Origin of Alexandria (†255). He describes the Stoic ideas about adiaphora (indifferent thing) and apokatastis (recreation). The tripartite division into body, soul and spirit helped both ancient authors to refer from the common pattern of divine punishment or inherited sin to disability as an ‘indifferent thing’. Thereby, the actual severity of ‘true’ disability or illness is set in the soul and metaphorically interpreted to sin (pp. 158-159). Wolfgang Grünstäudl (pp. 160-179) talks about ‘Didymus of Alexandria’ also called ‘the blind’ (*313-†398) and the eye of the bride as an allusion to the Song of Songs or the ability to recognize Christ as the bridegroom. It is about ancient ideas on blindness and seeing. In particular, the phenomenon of an active, inclusive church father with a visual impairment from childhood is inspiring here (pp. 177-179).

The final unit of this ‘Disturbed Reading’ discusses special education irritations. Erik Weber, Lars Mohr, Anita Müller-Friese, and Matthias Bahr address the design of inclusive teaching in terms of planning, elaboration, and practice orientation. Erik Weber takes up the social model in disability studies (pp. 180-201). He uses the cultural model of Dederich. The latter argued body-phenomenologically and focused on the experience of being disabled (pp. 199-200). Lars Mohr (pp. 202-218) is dedicated to the mandate from Gen 1:26-28 to dominium terrae, as he calls it, i.e. the claim to world domination and this despite severe disability (p. 202). The creation of man ‘in the image of God’ is the basis of any kind of ‘ruling over the earth’ (p. 208). The worlds of experience of severely handicapped people have a lasting effect and a great impression, but they must be able to come into their own, which is the mission and goal of special education (p. 217). Anita Müller-Friese (pp. 219-235) and Matthias Bahr (pp. 236-253) round up this work with practical biblical didactic suggestions for the poetic and narrative texts of the Bible.

The target group of this collection are Bible teachers who are looking for Inclusion-oriented basics and aids for their work. In addition to a wide range of projects, the theological-hermeneutical treatment of inclusion as a guiding principle has been presented helpfully.

Network Disability Studies and Intercultural Theology (NeDSITh)

05/13/2021/in Disability Studies

The Network Disability Studies and Intercultural Theology (NeDSITh) is part of the Institute of Protestant Missiology (IfeM). It aims to link people with and without disabilities in the field of Intercultural Theology.

Disability Studies cover the entire range of research around

– People with physical, mental or emotional limitations,
– the sociological, medical, pedagogical and cultural implications of physical, mental or emotional limitations.

This includes the basic research on both the actors and the topic of “disability” (paradigms, models, theories) as well as the whole of (inter-) national and local (re-) presentations and effects (e.g. legal, media). The actors of Disability Studies come from the entire field of research on Disability Studies and are not bound by physical or mental features, due to the social need for mutual exchange and out of respect.

Intercultural theology includes
– research on (inter-) national inter-gender actors in the field of Christian development aid,
– the theological issues in regard to their mission and calling, and finally
– the missiological implications of the history, the present as well as proposed future developments.

Intercultural theology takes on borrowings from anthropology, sociology, religious studies, communication sciences, education, psychology and medicine. Due to her intercultural orientation, she seeks to describe constructs around the encounter of cultures, language groups and peer groups and to work them up for Christian theological research.

The MISSION of NeDSITh can be expressed in the search for intercultural and sociological contexts in the historical and contemporary encounter of the actors of Christian development aid. These includes the post-colonial processing of constructs around ‘disability’, the ethnographic description of current work areas, and finally the theological-hermeneutical reflection of disability studies in approaches of Christian development aid.

The VISION of NeDSITh can be described in the networking, the scientific exchange and the critical-constructive debate on the subjects between the actors with and without physical or mental limitations.

Please contact us: werner@forschungsstiftung.net; gross@forschungsinstitut.net.

Yours

Dr. Eberhard Werner and Samuel Groß

Director and Scientific Assistant

Book Review: Melcher, Sarah J., Parsons, Mikeal C. & Yong, Amos 2017. The Bible and Disability: A Commentary

03/20/2021/in Book Reviews, Disability Studies

werner [at] forschungsinstitut.net.

This theological-missiological commentary is aimed at church practice and diakonia (Christian aid work). Here, the genre of biblical commentaries is joined by another specialization, which looks at biblical books of the Hebrew Bible and the New Testament from the perspective of disability studies. In twelve contributions, the thirteen authors describe how the biblical texts are received from the perspective of disability studies and what impact the texts might have on the church’s view of disability in general and people with physical or mental limitations.

In the introduction, Sarah J. Melcher reviews the history of Disability Studies in the context of the church and its history of interpreting the biblical texts. The mainstream works on disability studies from the fields of theology (e.g. Eiesland 1994), medical anthropology (Avalos 1995 and 1999) and those concerning the experiences of disabled interpreters (e.g. blindness in Hull 2001) are extensively reviewed.

She herself takes on the two books of Genesis and Exodus. She devotes brief attention to the question of the Imago Dei in relation to human disability. The defining theme running through both books represents female infertility. This “disability” is also, in part, a divine curse (pp. 29, 40; Gen. 20:17-18). Ex 4:11 becomes the key verse: Then said the LORD unto him, Who hath made man’s mouth? Or who makes dumb or deaf, seeing or blind? Not I the LORD? She emphasizes that this passage is written to understand that disability, contrary to the previous interpretation in Genesis, is neither a curse nor a blessing, but a God-given part of human existence (p. 50).

David Tabb Stewart discusses Leviticus through Deuteronomy. Leviticus takes on the societal range of the Hebrews and brings individual disabilities into view. For him, the book of Deuteronomy represents the idealization of the “abled” [non-disabled], Leviticus the legal guide to the ideal, and Exodus the historical guide to the ideal (on the way; p. 85).

Jeremy Schipper, examines the historical books of the “deuteronomy history” following, from Joshua, Judges, Samuel and Kings books. Joshua and Ruth stand out for him in the conspicuous absence of any reference to disabilities (pp. 96-97). Disability by old age, skin disease, prophetic blinding (2 Kings 6:18-20), and punishment for discrimination against the disabled (e.g., Elisha in verses :23-24) thematically pervade the books of Kings.

Kerry H. Wynn discusses the “historic scriptures.” These include Chronicles, Ezra, Nehemiah, and Esther. While Esther has no reference to disability at all, there is a metaphorical transfer of the city of Jerusalem in Ezra and Nehemiah that can be classified as “disabling.” Chronicles, as well as the books of Kings (see above) contain many references to disability. The outstanding narrative around disability, namely that about Jonathan’s paralyzed son Mephi-Bosheth (also Mefiboshet), is absent from Chronicles because, according to Wynn, it has no historical-theological significance (p. 124).

Sarah J. Melcher takes over Job, Proverbs and Ecclesiastes. In her text-critical opinion, Proverbs is exclusively written by Abled (p. 163; Prov. 3:1-2). The limitations of human abilities described in Ecclesiastes represent the God-ordained framework of creation (p. 166.). Job offers a particular challenge for disability studies, as suffering, disability, and illness are attributed to divine involvement.

Jennifer Koosed discusses the Psalms, Lamentations, and Song of Songs. In the book of Psalms, creation and the Creator are placed in the context of prediction and theodicy. In doing so, the Creator is both described with a broken body and ideally contrasted with physically broken idols. Images of brokenness via muteness, deafness, blindness, paralysis, and inability to smell (sensory disability) are innumerable.

Other Contributors are: J. Blake Couey Isaiah, Jeremiah, Ezekiel, Daniel, and Minor Prophets. Candida R. Moss Mark, Matthew. David F. Watson Lucan works. James Clark-Soles Johannine literature. Arthur J. Dewe and Anna C. Miller Pauline literature. Martin Albl Epistle to the Hebrews, Catholic epistles.

This commentary offers a variety of references to ancient views about disabled people. It is critical in many places in its evaluation of linguistic connotations that express metaphorical meaning in terms of disability. The commentators are sensitive to implications that can be inferred from the texts but are not necessarily meant.

Disability Studies ; Bible ; biblical commentary ; commentary ; hermeneutics ; exegesis.

Invitation to join in – Publication for fun and critical discussion in church and society

03/09/2021/in Disability Studies

With this publication, with the provisional title: Wenn Köpfe rollen – Vom Erfahrungspotential der “Anderen” lernen – Satiren zum Alltag in Kirche und Gesellschaft (When Heads Roll – Learning from the Experiential Potential of “Others” – Satires on Everyday Life in Church and Society), a collection of the most diverse biographical narratives around disability is brought to the public and, above all, to the church social sector.

The clash of life worlds of people with and without disabilities in society and church shall be presented in a funny, questioning, but also self-critical way. The aim is to point out human incapacity, but also theological sticking points that contribute to people with physical or mental differences feeling “different”, excluded, foreign or non-accepted. This can range from comic issues, struggles for rights, building barriers, to legal issues (coercion, libel, or slander). All people who have had experiences as assistants or as caregivers themselves, in their families or even by third parties are invited.
The plan is to publish the paper with Neufeld Publishing at the end of 2022.

Each contribution should be a minimum of 2,000 words and a maximum of 6,000 words. The contributions will be edited by an editorial team.
Font: Times New Roman, font size 12.

Eberhard Werner
Network Disability Studies and Intercultural Theology (NeDSITh)
Heegstrauchweg 68 (Rathenaustr. 5-7)
35394 Giessen
Tel. 0641-9797 033 (not available continuously)

/sites/all/files/uploads/NeDSITH%20English.JPG

E-mail: werner@forschungsstiftung.net
Website: http://forschungsstiftung.net
Supervisory authority for foundations: Regierungspräsidium Gießen; Postfach 100851; 35338 Gießen
Board of Directors: Dr. Eberhard Werner (1st Chairman); Prof. Dr. Klaus W. Müller (2nd Chairman)

Research Foundation Culture and Religion.
Evangelische Bank Kassel:
IBAN: DE14520604100000417823
BLZ/BIC GENODEF1EK1

Participation project; Book project 2022; Critical reflections on the church and disability;

Institute for Evangelical Missiology

Disability Studies and Bible translation

Abstract

References

Disability Studies and Intercultural Theology

The following incomplete bibliographies are offered below.

Anthropology and Disability Studies – Disability Studies und Ethnologie

Disability Studies and Intercultural Theology – Disability Studies und Interkulturelle Theologie

Disability Studies and Judaism – Disability Studies und Judentum

Disability Studies and Islam – Disability Studies und Islam

Social Sciences and Disability Studies –
Sozialwissenschaften und Disability Studies

Bible translation as an auxiliary discipline

Book Review: Krauß, Anne 2014. Barrierefreie Theologie: Das Werk Ulrich Bachs vorgestellt und weitergedacht

Book Review: Morton, Jeff 2012. Insider Movements: Biblically Incredible or Incredibly Brilliant?

International Conference 2021: Disability Studies and Intercultural Theology: Foundations – Case Studies – Ethical Implications

1 Presentation of the scientific objective of the event

2 Presentation of the significance of the event for the participating disciplines

Book Review: Grünstäudl, Wolfgang & Schiefer–Ferrari, Markus 2012. Gestörte Lektüre – Disability als hermeneutische Leitkategorie biblischer Exegese Haupt-Reiter

Network Disability Studies and Intercultural Theology (NeDSITh)

Book Review: Melcher, Sarah J., Parsons, Mikeal C. & Yong, Amos 2017. The Bible and Disability: A Commentary

Invitation to join in – Publication for fun and critical discussion in church and society

Institute

Focuses

Abstract

References

The following incomplete bibliographies are offered below.

Anthropology and Disability Studies – Disability Studies und Ethnologie

Disability Studies and Intercultural Theology – Disability Studies und Interkulturelle Theologie

Disability Studies and Judaism – Disability Studies und Judentum

Disability Studies and Islam – Disability Studies und Islam

Social Sciences and Disability Studies – Sozialwissenschaften und Disability Studies

1 Presentation of the scientific objective of the event

2 Presentation of the significance of the event for the participating disciplines

Institute

Focuses

Social Sciences and Disability Studies –
Sozialwissenschaften und Disability Studies