Nyasha Junior and Jeremy Schipper, “Disability Studies and the Bible,” in New Meaning for Ancient Texts, eds. Steven L. McKenzie and John Kaltner (Louisville: Westminster John Knox, 2013), 21. See also the important recent treatments on disability studies and the Bible they cite on p. 37, and the collection of essays in Candida R. Moss and Jeremy Schipper, eds., Disability Studies and Biblical Literature (New York: Palgrave Macmillan, 2011).

Nyasha Junior and Jeremy Schipper, “Disability Studies and the Bible,” in New Meaning for Ancient Texts, eds. Steven L. McKenzie and John Kaltner (Louisville: Westminster John Knox, 2013), 21. See also the important recent treatments on disability studies and the Bible they cite on p. 37, and the collection of essays in Candida R. Moss and Jeremy Schipper, eds., Disability Studies and Biblical Literature (New York: Palgrave Macmillan, 2011).)| false
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E.g., Jeremy Schipper, Disability Studies and the Hebrew Bible: Figuring Mephibosheth in the David Story (New York/London: T & T Clark, 2006).

E.g., Jeremy Schipper, Disability Studies and the Hebrew Bible: Figuring Mephibosheth in the David Story (New York/London: T & T Clark, 2006).)| false
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E.g., Adela Yarbro Collins, “Paul’s Disability: The Thorn in His Flesh,” in Disability Studies and Biblical Literature, eds. Candida R. Moss and Jeremy Schipper (New York: Palgrave Macmillan, 2011), 165-83.

E.g., Adela Yarbro Collins, “Paul’s Disability: The Thorn in His Flesh,” in Disability Studies and Biblical Literature, eds. Candida R. Moss and Jeremy Schipper (New York: Palgrave Macmillan, 2011), 165-83.)| false
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Junior and Schipper, “Disability Studies and the Bible,” 35.

Junior and Schipper, “Disability Studies and the Bible,” 35.)| false
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Creamer, Disability and Christian Theology, 4.

Creamer, Disability and Christian Theology, 4.)| false
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Ibid., 31.

Ibid., 31-32.

Ibid., 109.

Creamer, Disability and Christian Theology, 18. Also, see my discussion in section i (“Embodiment”) below.

Creamer, Disability and Christian Theology, 18. Also, see my discussion in section i (“Embodiment”) below.)| false
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See, e.g., Moltman-Wendel, I am My Body, 1. For more examples of recent scholarly works on the body, see Creamer, Disability and Christian Theology, 4 and the sources she cites there.

See, e.g., Moltman-Wendel, I am My Body, 1. For more examples of recent scholarly works on the body, see Creamer, Disability and Christian Theology, 4 and the sources she cites there.)| false
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Creamer, Disability and Christian Theology, 57.

Creamer, Disability and Christian Theology, 57.)| false
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Ibid., 56.

Fretheim, God and World, 55; Dietrich Bonhoeffer, Creation and Fall / Temptation: Two Biblical Studies (New York: Touchstone, 1997), 52.

Fretheim, God and World, 55; Dietrich Bonhoeffer, Creation and Fall / Temptation: Two Biblical Studies (New York: Touchstone, 1997), 52.)| false
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M. D. Johnson, trans., “Life of Adam and Eve,” in The Old Testament Pseudepigrapha, vol. 2, ed. James H. Charlesworth (New York: Doubleday, 1985), 281.

M. D. Johnson, trans., “Life of Adam and Eve,” in The Old Testament Pseudepigrapha, vol. 2, ed. James H. Charlesworth (New York: Doubleday, 1985), 281.)| false
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H. E. Gaylord, Jr., trans., “3 (Greek Apocalypse of) Baruch,” in The Old Testament Pseudepigrapha, vol. 1, ed. James H. Charlesworth (New York: Doubleday, 1983), 669.

H. E. Gaylord, Jr., trans., “3 (Greek Apocalypse of) Baruch,” in The Old Testament Pseudepigrapha, vol. 1, ed. James H. Charlesworth (New York: Doubleday, 1983), 669.)| false
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Fretheim, God and World, 57.

Fretheim, God and World, 57.)| false
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Ibid., 56. In Christian theology, this “dynamic” view of creation is developed further by, e.g., Wolfhart Pannenberg, who interprets the “image of God” (from Gen. 1:26-28) teleologically. That is, the “image of God” is not an “original state” but “a human destination to communion with God” (Anthropology in Theological Perspective, trans. Matthew J. O’Connell [Philadelphia: Westminster, 1985], 74; for his entire discussion on this topic, see 43-79). For Pannenberg, “a disposition for the likeness to God exists in factors in the initial human state” but “the essence of a human being is seen as a destiny that will be achieved only in the future” (ibid., 58). Although this teleological view of human nature differs from some traditional formulations of humankind’s original perfection, it is not a modern invention. Indeed, it dates back to the first great theologian of the church, Irenaeus, who taught that humans originally possessed the image of God, but not the likeness of God. In other words, for Irenaeus, “perfection” was not an initial state but an end goal (Adv. Haer.iv, 38, 2ff.).

Fretheim, God and World, 57.

Fretheim, God and World, 57.)| false
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Bonhoeffer, Creation and Fall, 64-65.

Bonhoeffer, Creation and Fall, 64-65.)| false
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Wenham, Genesis 1-15, 69.

Wenham, Genesis 1-15, 69.)| false
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Westermann, Genesis 1-11 (Darmstadt: Wissenschaftliche Buchgesellschaft, 1972), 230.

Westermann, Genesis 1-11 (Darmstadt: Wissenschaftliche Buchgesellschaft, 1972), 230.)| false
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Jean Vanier, Becoming Human (New York: Paulist Press, 1998), 45.

Jean Vanier, Becoming Human (New York: Paulist Press, 1998), 45.)| false
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Ibid., 46.

Jürgen Moltmann, “Liberate Yourselves by Accepting One Another,” in Human Disability and the Service of God: Reassessing Religious Practice, eds. Nancy L. Eiesland and Don E. Saliers (Nashville: Abingdon Press, 1998), 110.

Jürgen Moltmann, “Liberate Yourselves by Accepting One Another,” in Human Disability and the Service of God: Reassessing Religious Practice, eds. Nancy L. Eiesland and Don E. Saliers (Nashville: Abingdon Press, 1998), 110.)| false
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Stanley Hauerwas, “Timeful Friends: Living with the Handicapped,” in Sanctify Them in the Truth: Holiness Exemplified (Edinburgh: T&T Clark, 1998), 147.

Stanley Hauerwas, “Timeful Friends: Living with the Handicapped,” in Sanctify Them in the Truth: Holiness Exemplified (Edinburgh: T&T Clark, 1998), 147.)| false
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Goldingay, “What Does it Mean to be Human?,” 51.

Goldingay, “What Does it Mean to be Human?,” 51.)| false
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Fretheim, God and World, 54. For more on this theme, see Ellen F. Davis, Getting Involved with God: Rediscovering the Old Testament (Cambridge, ma: Cowley, 2001), 191-95; ibid., Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible (Cambridge: Cambridge University Press, 2009), esp. 28-31.

Fretheim, God and World, 54. For more on this theme, see Ellen F. Davis, Getting Involved with God: Rediscovering the Old Testament (Cambridge, ma: Cowley, 2001), 191-95; ibid., Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible (Cambridge: Cambridge University Press, 2009), esp. 28-31.)| false
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Fretheim, God and World, 57.

Fretheim, God and World, 57.)| false
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Creamer, Disability and Christian Theology, 93, 112-13.

Creamer, Disability and Christian Theology, 93, 112-13.)| false
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Jean Vanier, Becoming Human, 28. Cf. John D. Zizioulas, Being as Communion (New York: St. Vladimir’s Seminar/London: dlt, 1985), 17.

Jean Vanier, Becoming Human, 28. Cf. John D. Zizioulas, Being as Communion (New York: St. Vladimir’s Seminar/London: dlt, 1985), 17.)| false
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Bonhoeffer, Creation and Fall, 65.

Bonhoeffer, Creation and Fall, 65.)| false
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Ibid., 66.

Goldingay, “What Does it Mean to be Human?,” 50.

Goldingay, “What Does it Mean to be Human?,” 50.)| false
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Moltmann, “Liberate Yourselves by Accepting One Another,” 122.

Moltmann, “Liberate Yourselves by Accepting One Another,” 122.)| false
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Creamer, Disability and Christian Theology, 18.

Creamer, Disability and Christian Theology, 18.)| false
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Ibid., 32.

Hall, God & Human Suffering, 63.

Hall, God & Human Suffering, 63.)| false
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Hall, God & Human Suffering, 64.

Hall, God & Human Suffering, 64.)| false
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Creamer, Disability and Christian Theology, 111.

Creamer, Disability and Christian Theology, 111.)| false
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