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12 However, as Martin and others demonstrate, these are inaccurate assumptions. As an example, Hector Avalos cites difficulties in the study of the Hebrew term usually translated as “leprosy,” a term that “does not have a precise equivalent . . ”13 In addition to changes in definition and meaning, many of the categories that have shaped modern conceptions of the body (like natural/supernatural, physical/spiritual) did not exist in the ancient world as dichotomies, or functioned quite differently in the past than they do for us today.

Current work focuses on a critique of the “essential” disabled person and an exploration of the various ways in which people are socially constructed by disabling environments. While access remains a primary issue of concern, many of these more recent scholarly productions are concerned with identity construction beyond actual experiences of limitation. ”28 This cross-disciplinary enterprise of theorizing experiences and constructions of disability draws from a wide variety of fields, including sociology, anthropology, political science, literature and film studies, philosophy, psychology, architecture and design, and the arts.

Some limits are more profound than others, and many are not accommodated by our physical and social environment, but I argue that limits are more common than we typically consider them to be. We must recognize the existence and prevalence of limits and begin with disability or limits as central to our theoretical and theological reflection rather than as exceptions. The limits model proposed in this work attempts to do just that: to start with the human variations of ability as the norm, and to build theory and theology from that starting place.

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