Journal: Journal of the Evangelical Theological Society
Volume: JETS 59:2 (Jun 2016)
Article: Becoming A Refuge: Sex Trafficking And The People Of God
Author: Myrto Theocharous

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JETS 59:2 (June 2016) p. 309

Becoming A Refuge:
Sex Trafficking And The People Of God

Myrto Theocharous*

* Myrto Theocharous is lecturer of Hebrew and OT at Greek Bible College, Leof. Christou Adamopoulou 8, Pikermi 190 09,  Athens, Greece.

Abstract: This paper explores the issue of sex trafficking through the lens of biblical ethical principles derived primarily from the ideals of the institution of the בית אב (“patriarchal house”) in the Old Testament. After a short survey of the state of trafficking today and an examination of some of its structural causes such as poverty, demand, and the psychology of the client, the author calls the church to embody biblical ideals; being God’s house; and actively taking responsibility for the discovery, rescue, and restoration of trafficked victims “within our gates.”

Key Words: sex trafficking, human trafficking, prostitution, immigration, Old Testament ethics, slavery, patriarchal house.

I. Introduction

In his well-known book The Rise of Christianity, Rodney Stark speaks about the pagan emperor Julian who admonished his pagan priests to match the morality of the Christians in works of charity. Stark notes that

there was little or no response because there were no doctrinal bases or traditional practices for them to build upon. It was not that Romans knew nothing of charity, but that it was not based on service to the gods. Pagan gods did not punish ethical violations because they imposed no ethical demands—humans offended the gods only through neglect or by violation of ritual standards.1

People often ask me, “How does biblical scholarship match with ministry to trafficked women?” And my response is that it is precisely biblically-based doctrine that animates social ministry and, conversely, social ministry is where biblical doctrines come to life. For example, the doctrine that every human being is in the image of God is what we cling to when we speak to a girl in a brothel. Not when we find ourselves among respectable equals who are clearly image-bearers to us, but when we find ourselves among “lessened” humans, “dehumanized” humans, who look nothing like divine icons.

Even issues regarding biblical history are morally tested here: Why is it important that the Exodus was a physical, historical exodus of actual bodies and not a spiritual tale? Why is it so important that Jesus’s resurrection is a bodily resurrection

JETS 59:2 (June 2016) p. 310

and not a mere spiritual reality? A denial of the physicality of t...

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