Mr Samuel Johnson said, I believe, that no question of precedence could arise between a flea and a louse. If we asked the average educated Westerner a similar question about theology and philosophy (at least of the old type), he would very probably, though perhaps more politely, give a similar answer; the question of precedence between theology and philosophy has become quite irrelevant, except perhaps to a small, archaic and esoteric clique still entrenched in the traditionalism of the older universities, who taught and wrote about theology and metaphysics. Having been jealous and contending queens these subjects have become Cinderellas.

It is, of course, no secret that theology is a tissue of many things in interrelation. Begin at any point in it, and you will quickly be led to all the others—or at least the need for all the others. Eschatology requires one to talk about judgment and reconciliation, and they require talking about covenant, but discussion of the covenant requires finding the circumstances or context of the covenant, fallen creatures; and ‘fallen creatures’ brings one to talk about the creature, and in turn to treat his context, creation; and any elucidation of creation requires discussion of the action of God. So it may be seen that each notion demands another as an immediate context, and others as an ultimate context.

Liberation Theology, a term that may still be quite new to many readers, represents a movement in theology that began to shape itself clearly in Latin America in the year 1970. Five international, but predominantly Latin American, conferences of theologians and biblical scholars in that year established the basic vocabulary, the key questions, the general direction of inquiry, and some agreed assumptions concerning method. These conferences, like the authors who subsequently emerged as leading spokesmen, were ecumenical but with a strong concentration of Roman Catholic scholars and churchmen.

For centuries, the identity of the unclean skin conditions described in the thirteenth chapter of the book of Leviticus has been accepted as that of the disease we know today as leprosy or Hansen's disease. These conditions are denoted there by the Hebrew term ṣārā'ath, which means by derivation ‘a stroke’, and by usage ‘an unclean skin disease’. This word has frequently been translated simply as ‘leprosy’, and it is used with this meaning in modern Hebrew. However, it has become increasingly uncertain in recent times that the identification of ṣārā'ath with modern leprosy is a valid one, and this identification is now widely questioned.