Prof. Giselbrecht’s essay which appears in Sacramentality and Materialty: Locating Intersections (Vandenhoeck & Ruprecht, 2016, pp. 183-190), a volume she co-edited with Ralph Kunz, begins with reference to the verbal exclamations of Mary and Hannah when they experienced God’s Spirit opening their wombs. She goes on to argue that their words were the result of the meeting of sacrality and materiality, a profound speech event, a testimony, that was at one with the experience of miraculous conception.

Not only was the theotokos [Mary] compelled by the light to speak of the light; all those who come into contact with the light are obliged to express what they have experienced, because at the intersection of materiality and sacrality the word became flesh. When men and women bear the light within, they must bear witness to it. . . . Testimony is an affirmation of the absolute as a matter of faith; it is a reflection of Trinitarian prayer. A look at the Reformer, Heinrich Bullinger (1504-1575) and his commentary on Romans 10 and a really short explanation of Paul Ricoeur’s hemeneutic of testimony will help to further clarify my point.