Grievances Against the GOP from a (former?) Republican Woman by Katie German
Originally posted on the Feminism and Religion Project
This article is cross-posted at Confessions of a Thinking Woman.
I was raised in a conservative, Republican, military family. I support personal freedom and personal responsibility. I... more
I was raised in a conservative, Republican, military family. I support personal freedom and personal responsibility. I support the military. I support a balanced budget. I support individual rights and the constitution. I support small government. But I find myself increasingly separated from the Republican Party, and this is why:
I cannot align myself with a party that repeatedly acts to restrict the rights of women, to deny women protection from abuse and violence, and to trample the rights of women to make their own medical decisions. I cannot support a party where individual rights and freedoms are only protected for people with a penis (so long as they are not gay).
My Feminist Perspective of Authority – Part 1 by Elise M. Edwards
Originally posted on the Feminism and Religion project
I make a distinction between power and authority. Authority is a personal characteristic based on a relationship... more
I make a distinction between power and authority. Authority is a personal characteristic based on a relationship of trust between me and a text, a person, or their work. Power, on the other hand, is operative with or without trust.
This past weekend, I had the honor of participating in a workshop on Living Texts: Celebrating Feminist Perspective and Theo/alogy, Authority, and the Sacred in the Academy. The workshop was organized for the Women’s Caucus of WECSOR, a regional association of national organizations who study religion. I was delighted to connect with new friends, mentors and sisters interested in feminism and religion,
Is Baptism a Male Birthing Ritual? By Michele Stopera Freyhauf
Originally published on the Feminism and Religion project
Quite a number of years ago I had a conversation with one of my professors, a feminist theologian, who posed the... more Quite a number of years ago I had a conversation with one of my professors, a feminist theologian, who posed the question “Why do I need a man to purify my baby with the waters of baptism? Is there something wrong or impure about the blood and water from a mother’s womb – my womb?” Before you jump and shout the words Sacrament or removal of original sin, this question bears merit in exploring, especially in today’s world where women are taking a serious beating religiously, politically, and socially. In today’s world, violations and rants are causing women to stand up and say STOP! This is MY Body. This outcry was provoked by chants of ethical slurs against women– Slut! Prostitute! Whore! The cry got even louder when the issue of religion and government was raised in the fight of healthcare coverage of contraception. The cry got even louder with the enactment of the laws in Virginia and Texas (and many other states to follow suit) that forces women to undergo transvaginal ultrasounds in early stage abortions. The mandatory insertion of a wand into a woman’s vagina (mandated by the government, mind you), is a violation and has women crying RAPE!
My First Experience at a Women-Only Conference by Grace Yia-Hei Kao
Originally published on the Feminism and Religion project
“This ain’t your daddy’s conference!”
I knew that I was going to be attending a totally different type of... more
“This ain’t your daddy’s conference!”
I knew that I was going to be attending a totally different type of conference than I had ever been to before when I received the following instructions on additional items to pack: (1) my own mug with which to drink coffee or tea (“we will go green in this conference as much as possible”), (2) 3 oz. of water “from a source of nature near your home” to be offered during “opening worship,” and (3) a small, modest, pre-owned, homemade, or inexpensive “earth-honoring gift for exchange.”
The “Christian” Assumptions of Secular Hermeneutics
by Karl Hand
Crucible 4:1 (April 2012)
The relationship between Christian theology and secular hermeneutics is complex, and it is questionable whether many... more The relationship between Christian theology and secular hermeneutics is complex, and it is questionable whether many of the discourses that draw on hermeneutic theory are consistent with the presuppositions hidden beneath the surface. This article demystifies the highly theologised debate between monism and pluralism within the discipline of hermeneutics, and criticises the way that this theology has been done. From a Christian perspective that is free from cumbersome theological categories, a simple, authentic interpersonal ethic is the most appropriate way to approach texts. The implications for scholarly praxis are explored with specific reference to John C. Mellon’s ‘recovery hermeneutic’ reading of Mark’s gospel.
Download (.pdf) Covenant and Myth: Can Reformed Theology Survive without Adam and Eve
by Karl Hand
Australian eJournal of Theology Vol 19, No 1 (2012)
Reformed theology is a diverse movement, and has found many ways to interact with the presence of mythical stories in... more Reformed theology is a diverse movement, and has found many ways to interact with the presence of mythical stories in scripture. There is a strong tendency, however, to draw a 'line in the sand' at the historical existence of Adam because of the function that he plays in the history of the covenants - particularly the 'covenant of works'. This article problematises that line by suggesting that it is possible to build an authentically Reformed and covenantal theology without a historical Adam.
Preying on Victims: Radical Christianity and Exploitation of Tragedy in the Name of God By Michele Stopera Freyhauf
Originally published on the Feminism and Religion project
It is our moral responsibility, whether we identify as Christians or not, to pray for not prey on the victims of... more
It is our moral responsibility, whether we identify as Christians or not, to pray for not prey on the victims of tragedies.
Over the last month, dare I say years, society has witnessed or been subjected to an all out war from radical Christians across America deploying the wrath of God and reveling in the tragedy of others to perpetuate their apocalyptic message of rhetoric and terror. As I hear the news over the last few months, an old Billy Joel song starts to play in my head “We didn’t start the fire.” Whether we started the fire or not, we should not feed the flames of hatred but figure out a way to extinguish it.
Here is a brief synopsis of current events that reflect this hatred and radicalism perpetuated in the name of God – examples of Christianity terrorizing or preying on victims through their actions.
The Westboro Southern Baptist Church: Preying on Victims at Funerals and Thanking God for their Tragic Deaths
The “Curse of Eve”—Is Pain Our Punishment? Part 2 by Stacia Guzzo
Originally published in the Feminism and Religion project
In the first part, I posed the question about whether or not the so-called “Curse of Eve” could be interpreted... more In the first part, I posed the question about whether or not the so-called “Curse of Eve” could be interpreted alternatively from the traditional understanding of Genesis 3:16a (the result of Eve’s disobedience being the punishment of painful childbirth for all generations of women). I considered an alternate interpretation of “sorrow” rather than “pain” for the verse, a lens through which the punishment could then be seen as impacting the God-human relationship rather than as a condemnation of pain.
No One Is Safe from the Parodist (Part 1) by Barbara Ardinger
Originally published on the Feminism and Religion project
Now, with only a minimum purchase, you can save your loved ones—your friends—your neighbors—your business... more Now, with only a minimum purchase, you can save your loved ones—your friends—your neighbors—your business associates—from eternities of suffering and torment. Our new Multi-Level Marketing company guarantees Eternal Salvation for you and your entire downline.
Bareed Mista3jil: Negotiating Gender, Sexuality, and Religion in Lebanon by Amy Levin
Originally published on Feminism and Religion project
It’s not often (enough) that I (have the time to) come across non-academic books that articulate and reflect some of... more It’s not often (enough) that I (have the time to) come across non-academic books that articulate and reflect some of the most complex intersections between religion, gender, and sexuality. Those that do are commonly produced in the Western hemisphere, often representing the voices of Euro-American cultures and religious traditions. That is why I want to give voice to Bareed Mista3jil, a book, or collection of “41 true (and personal) stories from lesbians, bisexuals, queer and questioning women, and transgender persons from all over Lebanon.” Bareed Mista3jil was published in 2009 by the organization Meem, a community of lesbian, bisexual, queer women and transgender persons (including male-to-female and female-to-male) in addition to women questioning their sexual orientation or gender identity in Lebanon. The purpose of the book is to give voice to those in Lebanon with non-conforming sexualities and identities in order to give hope to this under-represented, often silenced population. Here is a description from Meem on the origin of the book:
Власова В.В., Шарапов В.Э. Символическое структурирование пространства у современных православных коми // Вестник Поморского университета. Серия: гуманитарные и социальные науки. – 2009 - № 4. - С. 45–49.
В статье рассматривают некоторые механизмы символического освоения постсоветского культурного ландшафта села посредством традиционных обрядовых и религиозных практик, характерных для удорских коми. Также обсуждается вопрос о влиянии светских и духовных властей на формирование/трансформацию традиции почитания сельских святынь.
The article «Symbolical structurization of space in tradition of modern orthodox Komi» by V. Sharapov and V. Vlasova... more The article «Symbolical structurization of space in tradition of modern orthodox Komi» by V. Sharapov and V. Vlasova on an example of Udora’s Komi shows how, on the one hand, some historical and cultural realities (ex, the Soviet monuments) are «adapted» by rural society. On the other – an article describes the influence of secular and spiritual authorities on ransformation of sacred place’s reverence tradi-tion.
Walking in the Footsteps of Mary by Najeeba Syeed Miller
Originally published on the Feminism and Religion project
As I walked into the “House of Mary”more
As I walked into the “House of Mary”http://en.wikipedia.org/wiki/House_of_the_Virgin_Mary
in Turkey, our guide said, “As many Muslims as Christians come to visit this last home of Sayyidah Maryam (form of respectful way to refer to Mary, Mother of Jesus). The veracity of the historical claims of whether this was her home continue to be debated, but the relevance of her role in Muslim narratives continues to inform my community, and is also cherished by those of us who are mothers.
A Mother’s Heart
The verses of Surah Maryam in the Qur’an are oft recited throughout the history of Muslims and at times had great significance. Some scholars point to the bridge that these verses helped to build between the Muslims who were fleeing persecution and the Christian Abyssinian Negus (king) who gave these early Muslims asylum and safety in his Christian country.Beyond the way that the Jesus (or Prophet Esa, upon him be peace is referred to in Arabic and by Muslims) figures into Muslim religious history, so too does his mother hold a place of significance.
Sayiddah Maryam and the Birth Process
For many of my friends who are Muslim and seeking ways to find our guidance in being mothers, we turn to the story of Maryam, Surah (xix) in the Qur’an time and again. For many who are first time mothers, I share with them these verses from the moment they concieve, to remind them of special relationship she had while alone and in the throes of childbirth. As any woman might, she yells in agony (Surah Maryam, Verse 23) of such great pain that that “would that I had been a thing forgotten,” before this moment that was of great psychological and physical trial.
Anti-Dogma in Moses Mendelssohn's Thought: Tolerance, Religion and Intellect (Hebrew)
Oreshet 1 (2010), pp. 239-251.
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Mary: Redeemer of Sin and Eve’s Opposing Force 1
This is the conference paper I presented at the 2010 Patristic, Medieval, and Renaissance (PMR) Conference. Hopefully when I get some free time to go back through my files I will be able to add a proper bibliography to the paper.
The figure of Mary in Christendom is complex; she is the ultimate mother, the virgin mother of God, and mother of the... more
The figure of Mary in Christendom is complex; she is the ultimate mother, the virgin mother of God, and mother of the Church. Mary is worshiped as the mother of God, and for her virginity, while this dichotomy shows Mary to be an archetype of two traditional aspects of women, both virgin and mother. These two opposite elements highlight and praise motherhood, an important feminine role, and the importance in Christian culture of virginity. It is in the latter, the element that seems most improbable, that Mary in her own right plays a large role in Christian theology.
Irenaeus posits the recapitulation in which Jesus and Mary are the recapitulation of Adam and Eve, redeeming original sin. Irenaeus says in the third book of Adversus Haeresis:
Eve was disobedient; for she did not obey when as yet she was a virgin […] having become disobedient, was made the cause of death, both to herself and to the entire human race; so also did Mary, […], being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race1.
Mary as a recapitulation of Eve is important, in her motherhood, virginity mirrors Eve, and yet she opposes Eve theologically redeeming Eve’s actions. However, Mary is also a recapitulation in another way, that of her immaculate conception. Being free of original sin, she is able to bear Christ, and in her perpetual virginity, she remains free from sin. It is in the writings of Augustine that sin and sexuality become closely linked, in De civitate Dei, Augustine links shame, lust, and original sin when speaking of the nakedness of Adam and Eve, making lust part of the affects of original sin, therefore Mary’s perpetual virginity keeps her free from sin. Mary is the recapitulation of Eve not simply because she shares the same roles, but because she is the only woman who is herself free from original sin. Mary in part due to her everlasting virginity and her immaculate conception is not only free from Eve’s original sin, but also is able to redeem that sin in her life and actions.
Brûe en slootgrawe. Die eeuelange gesprek tussen die Christendom en die Boeddhisme
Unpublished. This is the original version, in Afrikaans: A shortened, English tranlation was published in Acta Theologia in 2009 as "The centuries-old dialogue between Buddhism and Christianity".
This article examines the pre-history of today's dialogue between Buddhists and Christians. Contrary to what one might... more This article examines the pre-history of today's dialogue between Buddhists and Christians. Contrary to what one might think, pre-modern Europeans did have some understanding of Buddhism, however limited and distorted it might have been. Asians during the same period had a far better chance of understanding Christianity, because of the widespread presence of the Nestorian Church from Arabia to China. We do have evidence that interaction between Buddhists and Christians lead to some creative synthesis between the two.
The Common Word: Reflections on Muslim-Christian Dialogue
Originally published by KeepingitHalal.com
This article proposes a method of theological Muslim-Christian dialogue – which is in fact a da`wah based on knowledge... more
This article proposes a method of theological Muslim-Christian dialogue – which is in fact a da`wah based on knowledge as opposed to adversarial debate or polemic – that seeks to fulfill the spirit of the Qur’anic emphasis on beautiful discourse:
“O mankind! We created you from male and female, and made you into nations and tribes, that ye may know each other (lita‘arafoo).” (Holy Qur’an 49:13)
This “recognition” (ma‘rifah) can only occur if all participants in the dialogue (as opposed to an adversarial debate) are permitted to clearly present the principles of their faith tradition whereby all parties are able to truly understand each others’ positions. The paper evokes one the most contentious issues which separate Christianity and Islam – the Christian doctrine of the Divine Sonship of Christ – which Muslims reject. However, the application of the above method to this specific Christian belief can actually allow a Christian to come to a deeper understanding and appreciation of the Qur’an being the Word of God for Muslims and likewise, clear up Muslim misconceptions of Christian theology.
In pursuit of the pagans: Muslim law in the English context
by Prakash Shah
Western and Muslim law. Muslim law is itself a complex, pluralistic amalgam of different legal ‘bricks’, and in the... more Western and Muslim law. Muslim law is itself a complex, pluralistic amalgam of different legal ‘bricks’, and in the context of the struggle for Islam to be acknowledged as a legitimate source of value pluralism in the Western context, the religious aspects of Muslim law, with their doctrinal justifications, are being foregrounded. With the English case as the main focus, I further argue that customs among Muslims are suppressed in this process of ‘shariatisation’. Beyond that, even Muslim doctrines are being placed under the spotlight in various ways. These changes are taking place as a result of Muslims living as nondominant communities in Europe, where they are under the gaze of the dominant culture and are judged to be potential or actual violators of human rights and the rule of law. Relying on Balagangadhara’s (2005) explanation of the ‘dynamic of religion’, I present these processes as an outcome of the collision of two religious cultures, the Islamic and the Western.
Why Christianity Did Not Fit Heidegger’s Metaphysics
An essay for a philosophy course with Faulkner Universities Great Books Honors College.
Reared Catholic, the philosopher Martin Heidegger was later an atheist and disdained Christianity because of its blind... more Reared Catholic, the philosopher Martin Heidegger was later an atheist and disdained Christianity because of its blind acceptance of faith. Because of this sheepish acceptance of the revelation of the Holy Scriptures, Heidegger could not bring himself to respect the faith. Was he correct? I believe so, and here's why.
A Christian’s Introduction to the Religious Blending in Cambodia
Published in "East Asian Pastoral Review" Vol. 4, No. 1, 2007
Conference paper presented as: "Towards a Christian Pastoral Approach to Cambodian Culture" at The 7th Socio-Cultural Research Congress on Cambodia, 15-17 November, 2004, Royal University of Phnom Penh.
We live in a time of Globalization, where we find ourselves rubbing shoulders and working together in one place with... more
We live in a time of Globalization, where we find ourselves rubbing shoulders and working together in one place with all kinds of people belonging to different races and different creeds. We live in a world which now finds itself immersed in deep global conflicts (terrorism, suicide bombings, political retaliations) which many attribute to religious fanaticism. Thus we can only continue to live peacefully if we maintain that respect for each others beliefs. This is the global dimension this paper wishes to bring forth.
In our present situation, if many of us expatriates live far from our own native land and we live with people of another culture, understanding their milieu will certainly help us understand the people of that place. And since religion is tied up to a particular language and culture, particularly here in Cambodia, it would be worthwhile to study the different religious influences brought about through the centuries upon Cambodian culture. Hence the social dimension of the paper.
The third dimension would be a practical one. Understanding the differences between religions, we could focus more on the bridges that unite rather than the walls that separate us. In this way we realize that being different does not lessen our humanity but rather enriches it.
The paper will present a historical overview of the religious history of Cambodia. The literary survey used in this paper will then attempt to list and describe some particular influences of each of these religions (Animism, Brahmanism, Buddhism) to the Cambodian way of living at the present. Then the paper will try to infer some insights on the observations made focusing on how to build bridges for dialogue between Christians and Khmer Buddhists.
The paper searches into the intertwining of Animism, Brahmanism and Buddhism into what is now uniquely Cambodia’s national religion and how this would impact other religions now entering Cambodia specifically Christianity.
The Value of Loss
Loss has values our world needs.
The Value of Loss
We live in an age of efficiency and time constraints. Everything we do... more
The Value of Loss
We live in an age of efficiency and time constraints. Everything we do has to be fast and with incredible accuracy. There doesn’t seem to be any room for mistakes or a person who slows down in maturity. It seems as though we live in a society that wants to treasure the young and devalue the elderly.
The ability to live in such a fast paced world demands so much out of us as we age. We attempt to run with the pack like a ban of wolves until we can no longer take another step. A world that no longer values maturity is a world that is heading towards a life filled with no meaning. Experience brings to life the role of a teacher. A person able to express and bring into being the reasons why we do what we do.
Hospice has taught me a great deal about loss over the years. Dying people slow my pace down a lot in the course of a day. Much of my mind is on meeting deadlines and schedules my company demands of me so I can visit all who need me in a given week. At the same time, my Hospice patients demand me to slow down and be attentive to even the smallest of needs. Here are just a few of them.
1. Listen to their story.
Even if you hear the same old story day after day after day, or a story is told with memory lapses. Your ability to hold your attention on what brings meaning to a dying patient is a way of caring. It is an incredible opportunity for two hearts to be engaged in unconditional love. This movement into unconditional love engages a purposeful attempt on your part to expand your heart and give space to someone others may be devaluing because he or she is no longer a productive member of society. Here, you become a bridge of communication between the divine and human qualities of attention that brings healing into a world that no longer values attentive awareness.
2. Give space to the Creative Imagination.
Giving space for the creative imagination to emerge in a relationship is like opening a door into the heavens. The creative imagination is the inner vision of a person’s mind and heart. When your mind and heart join to create a path, your soul is engaged. Soul Care is the essence of why each of us is here. We all want to be known as we are truly known in this world. Such vulnerability is not as helpless as the world has made it out to be. To be known for whom you are without judgment by you or others is a pathway into courage. The ability to share a part of this level of who you are indicates a person’s capacity to trust the world in ways known to us as a child. It was the time in your life when you engaged the world in play and not stress.
3. Appreciate Silence.
Your ability to calm down the mind and heart, so you can match the pace of a dying loved one is a gift. It opens your reflective nature and creates a path into a place your soul calls home. The ability to hold your attention on the needs of another over your own opens the gateway into your empathic nature. All of us have the ability to be “in tune” with another person when we realize the needs of another are important. The heart begins to open and a channel of expression beings to emerge. Your feelings begin to appreciate the needs of another in a moment of silence where the feelings of awareness unite you in peace.
4. Letting Go.
Letting go of your needs and a dying patient’s needs to hold on to a world that no longer values loss opens a pathway into divine qualities of existence only your soul can embrace. This passageway into a sense of meaning beyond this life gives hope to those who are aging and faith to the dying. Those of us who care for the dying find meaning in the loss of life through a constant remembering the value our patient’s instill upon us as they become more soul than body at the end of their life.
5. Grieving.
Loss opens up a place inside us that guides our hearts and minds into a place where we remember who we really are. We realize that our life will someday come to an end. It challenges us to grow into a reflective lifestyle whereby we do good things for goodness sake and no longer do things to build our egos up. Knowing your life will someday come to an end brings life to your soul and a new beginning for most people to discover for the first time in their life what is really important.
This journey into realizing that the things in life that really matter are the things in life that isn’t matter is a place of awareness where we understand the meaning of loss. Valuing loss in our society gives appreciation to and for what has gone before us and who made our lives possible. Giving attention to the value loss brings allows us to balance our lives in ways we may not attempt apart from a reason to do so.
Loss creates space in our world giving homage to the value our history brings to the present moment. Without such honor bestowed on these moments of time our life has brought into being is a life lived without appreciation for what brought each of us together we call the human race. Such a devaluing of human expression leaves no real hope for those creating our future as well. For a life lived without remembering what has sustained its life is a life no longer infused by the spirit that brings all life into being. A life without spirit inspires nothing. Having nothing to live for is a sad place to be inside yourself and the purpose of living no longer remains alive and well. Without a reason to live, all life ceases to be.
Sam Oliver, author of “Mondays with Mary” is a Hospice Chaplain for Amedisys Hospice Care in Londonderry, NH.