By Hannah Lewis
Following years of theology of deafness in accordance with the basis that Deaf individuals are easily those who cannot listen, this ebook breaks new flooring. featuring a brand new method of Deaf humans, theology and the Church, this e-book allows Deaf those that see themselves as contributors of a minority team to formulate their very own theology rooted of their personal background and tradition. Deconstructing the theology and perform of the Church, Hannah Lewis exhibits how the Church unconsciously oppresses Deaf humans via its view of them as those that cannot listen. Lewis reclaims Deaf views on Church historical past, examines how an basically visible Deaf tradition can relate to the written textual content of the bible and asks 'can Jesus sign?' This ebook pulls jointly these kinds of strands to think about how worship might be really releasing, really a spot for Deaf humans to have fun who they're earlier than God.
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Additional info for Deaf Liberation Theology (Explorations in Practical, Pastoral and Empirical Theology)
13 DEAF-WORLD is contrasted with the HEARING-WORLD, and refers to any situation where a Deaf person can expect to be one of many Deaf people and therefore can relax in the knowledge that communication will not be a struggle. In effect, the DEAFWORLD consists of the Deaf clubs and schools and churches and any gathering of Deaf people in a pub or for a meeting. DEAF-WAY is a comprehensive term that refers to the ways of behaving and thinking that are common in the visual DEAF-WORLD, for example, flashing lights or stamping on the floor to gain attention rather than shouting or clapping as would be used by hearing people.
75 Ladd, personal communication. Chapter 3 DEAF-CHURCH: A History of Deaf People and the Church The sign language term DEAF-CHURCH refers to between 100 and 125 congregations, in every area of the UK, where the main language in which worship is conducted is BSL or SSE1 and the majority of the congregation would identify themselves as Deaf. Nowadays most of these congregations are attached to the Church of England in some form or another, usually by being under the care of a full- or part-time diocesan2 chaplain.
As I argued in Chapter 1, liberation theology is not, ultimately, about creating a utopia, whether Deaf or hearing; it is about working towards an ultimate kingdom of God in which all people, individually and collectively, are liberated to reach their full potential in whatever way that might be. I described the cultural and social models as being complementary; neither one is sufficient alone for d/Deaf people in liberation terms but together they work towards the realization of the kingdom of God.