04162nas#a2200157ucc4500001000800000005001700008022001400025110003200039245006600071250001100137264004300148520364600191773002803837999001703865952012203882007900520260801081156.0  a0020-96431 aUnion Presbyterian Seminary  aInterpretationbthe bible and slaverynNr. 1 January 75(2021)  a75,H.1 1aLos Angeles, Calif. [u.a.]bSagec20211 a3 Contributors  4 Editorial  Samuel L. Adams  6 Mary’s Slave Song: The Tensions and Turnarounds of Faithfully Reading Doule in the Magnificat  Raquel S. Lettsome   This article traces the enduring legacy of slavery in the United States and its biblical foundations that create interpretive  tension around the Greek words doulos/doule for readers and translators. Following Clarice Martin’s lead, I advocate  for a faithful reading of doule as “slave” in Luke 1:38, 48 and draw parallels between African-American slave songs  and Mary’s Magnificat. I then explicate the tensions inherent in reading Mary as “the slave of the Lord” and “his  [God’s] slave” against the socio-historical backdrop of U.S. slavery and explore how Mary’s slave song and narrative  depiction by Luke “turns around” Mary’s slave language by reversing Orlando Patterson’s three constituent elements  of slavery. When using this model, Luke transforms Mary’s slave language into a homeopathic practice and Mary into  the embodiment of an African- American woman’s slave song.  19 Slave Christologies: Augustine and the Enduring Trouble with the “Form of a Slave” (Phil 2:5–7)  Matthew Elia   This essay finds in the thought of Augustine of Hippo a key moment in the development of a strand of the Western  theological tradition I will call slave Christologies: theological accounts of the person and work of Jesus Christ that,  drawing from the Philippians hymn (Phil 2:5–11), symbolically identify his body with the body of the enslaved, and in so  doing, weave the order of slaveholding into the texture of Christian thought. I approach the political and theological  implications of this tradition under the pressure of a twofold haunting: of the perennial, if hard to specify, interplay  between ideas and forms of life, between the symbolic and the social; and of the contingent, specific historical afterlife  of racial slavery which provides the conditions for contemporary Christian thought.  33 How to Rename a Campus Building in Just A Quarter Century: Benjamin Morgan Palmer, Rhodes College, and  Palmer Hall  Stephen R. Haynes   Benjamin Morgan Palmer (1818–1902) was one of the leading voices in the Southern Presbyterian Church between  the 1850s and his death in 1902. Part of Palmer’s “principal legacy” was his career-long commitment to interpreting  Genesis 9–11 in a way that endorsed racial hierarchy and Black subordination. Nevertheless, it has been far from easy  to repudiate Palmer’s legacy in the institutions that honor him.  44 Biblical Interpretation, Race, and Union Presbyterian Seminary  William B. Sweetser, Jr.   Chattel slavery in the United States was never foreordained. The deliberate misinterpretation of Scripture predisposed  people to accept what the Bible condemned. The development of the Biblical Theology movement, by emphasizing the  plain sense of Scripture over cultural assumptions and discredited scientific theories, led Union Presbyterian Seminary  to repudiate the immorality that was slavery and segregation.  Between Text and Sermon  56 Exodus 20:1–17  Sunggu Yang  59 Romans 6:12–23  Emerson B. Powery  Major Reviews  62 Cut in Stone: Confederate Monuments and Theological Disruption  by Ryan Andrew Newson  Christine Luckritz Marquis  64 Knowing Christ Crucified: The Witness of African American Religious Experience  by M. Shawn Copeland   Roger J. Gench  66 The Internal Conversation of the Old Testament  by Mark McEntire  Kandy Queen-Sutherland  69 A New Testament Theology  by Craig L. Blomberg  Frank J. Matera  72 Shorter Reviews  90 Book Notes18w0030026tInterpretation  c63675d63675  00104070aAWMBIBbAWMBIBcZSABd2021-03-25g0.00l0oInterpretationp01198232r2026-07-31 22:45:29w2026-07-31yZSR