The Fatherless series (book one and two). FaithWords.
Ever since the most recent MTV Video Music Awards aired, there has been a breathless competition online to see who can be more offended by Miley Cyrus’ highly sexualized performance. Yes, I watched it, and yes, much of it made me pretty uncomfortable. It was hard for me not to imagine my own daughter a dozen or so years from now, longing to replicate the gyrations and sexual gestures of another – but similarly overt – pop idol.
Basically, it was lowest-common-denominator entertainment: hardly anything new in the music industry. Madonna did as much and then some decades ago, so why is this particular incident such a big deal?
For one thing, one of the most lurid moments of the performance had her grinding in a compromising position with a married man nearly twice her age. Interesting, though, that the criticisms of Miley online have far outweighed those of Robin Thicke, the married man in question who participated in said grinding. Suffice it to say that women historically have been held to different standards of sexual expression than men, and when in doubt, blame the woman. Not that her dance was appropriate, but it tells us more about ourselves when we obsess about the shenanigans of the young woman than the borderline adulterous displays of a much older man.
As the Lean In debate shows, striving for gender equality is still personal and political—and vital.
In his two months as leader of the world’s 1.2 billion Roman Catholics, Pope Francis has captured the imagination not only of his own flock, but that of the world at large.
Many of us, Catholic or not, seem to hang on his every word both for spiritual guidance and clues to the personality of the man we collectively are getting to know as perhaps the most recognizable Christian on the planet.
Two new books offer further insights into the heart and mind of the former Jorge Bergoglio through his own words. Both are fascinating reads for papal watchers and news junkies alike, painting a vivid portrait of the man, the leader, and the humble follower of Christ.
I remembered after the first lecture I came home and told my husband about the pronoun, but as I read through all 20-something lectures, I noticed it again and again. I was the theologian; I was the believer.
Was this difficult for my professors to do? Did it take lots of conceding to women’s different or special needs? Or, rather, was it a possible and reasonable upsetting the “status-quo” that still often tells us that “he” or “man” means everyone and that I’m just too touchy if I refuse to accept that.
This small kindness was, I think, one of the best things about my first semester of seminary. These two white men — one in his early 60s and one in his early 30s — were incredibly intentional about the female pronoun being the “default” for the generic personal pronoun.
For the sake of the world, we should all be feminists. And given what we know about the role of independent, empowered women in the community of disciples, for the sake world, we might be “Christians.”
Raymond Brown, the late, great scholar of John, writes: “In this Gospel, where light and darkness play such a role, darkness lasts until someone believes in the risen Jesus.”
Therefore no darkness, no heartbreak, no grief, no injustice can long stand where the Risen Christ is proclaimed. Jesus Christ is the light of the world. The light shines in the darknessa and the darkness does not — cannot — will not overcome the light.
Last Friday was International Women’s Day. It was a day of celebrating how far we’ve come, but also a reminder of how far we need to go.
I’m reminded of an experience I had with a member of my youth group a few years ago. We were volunteering for a social service project. A member of the group happened to be named Eve and we thought it was fun to play up the joke. I’d start greeting people, “Hi! I’m Adam,” and then Eve would chime in, “and I’m Eve!”
We always received the strangest looks, which, of course, is why we did it. But this time it was different. A man at the service project actually said,
“Oh. So you’re the one to blame.”
Eve was able to laugh it off and respond with grace, but I was pissed. I instinctively scowled at the man. It was a deep blow to me because, once again, religion was being used to put women down. But this time it was personal. Religion was being used to put down a member of my youth group.
Of course, religion hasn’t always been good to women. Or, maybe it would be better to say that religious men have used religion as a weapon to make women feel inferior. Whenever we blame someone else it’s a sign of our own weakness and insecurities. We don’t have the courage to deal with our own inner turmoil so we blame someone else. This is classic scapegoating and we men have been scapegoating women in this way since the beginning of human history. It’s pathetic. International Women’s Day is a reminder to me that women and men need to work together to end the religious bigotry against women.
My model for this is Jesus, my favorite feminist. 
So, in the spirit of International Women’s Day, I offer you the top 4 ways Jesus included women as full members of his posse.
I wonder if God reads the Bible. I mean, what we’re trying to do when we read the text is to understand it the way God understands it, right? I grew up in fundamentalist churches where biblical authority derived from the belief that God wrote it. I remember writing a paper at my Baptist college in which I said God “inspired” the authors to write what they had written; my Bible professor corrected me, saying God had inspired the text itself. I know he was just trying to fortify in me the doctrine of inerrancy. In this view, authority lies in God’s breathing of the Word, in what God meant when he wrote it. God speaks; we try to understand.
But what if God reads the Bible? And what if, as feminist Bible scholar Claudia Camp argues, scriptural authority “is always understood in relation to the authority of persons?" (p. 61) In one sense, this conclusion is inescapable. Paul’s second letter to Timothy may give us intra-biblical proof of the Bible’s own “inspiration,” but that’s a kind of circular reasoning, isn’t it? The Bible did not decide for itself what it was. By the time I wrote that college paper, Rodney Clapp’s book A Peculiar People had already opened my eyes to the very human process that gave us the Bible. It did not drop out of the sky like spittle from the mouth of God; the church drew water from the rivers of wisdom, put it in the containers of the old and new testaments, law, prophets, and Gospel, and discarded what the church deemed unnecessary. It was a messy, political process like any collective endeavor.
Oh, ladies. Just when you thought we were emerging again from the sudden backtrack into 20th-century gender politics, this happened. (Before continuing, I warn: this is the most offensive bit of so-called Christian, “red pill” patriarchy that I have ever read.)
A blog post written on the website of the Christian Men's Defense League — yes, an organization dedicated to protecting the rights of white American Christian men is apparently a thing — blames Mitt Romney's loss Tuesday night on what the author brilliantly coins "the slut vote."
Hat tip to Gawker for finding the cached version of this post, as it was quickly locked down post-publishing. You can view snippets of all of author “BSkillet’s” witticisms HERE.
Most disturbing in this man's tirade against so-called "sluts" — and trust me, there's a lot in there to creep us out — is that he is doing so from a Christian perspective. The banner of the blog cites Psalm 144:1, "Blessed be the LORD, my rock, Who trains my hands for war and my fingers for battle."
The verse of choice is interesting, to say the least. I usually cringe when I hear terms like "war on religion," "war on women," etc., but if anyone is waging it, it's this guy.
There is so much here that completely defies logic, but I thought I'd pull out a couple of gems for our review.
For some Mormon feminists, there can be only one goal on the road to gender equality: ordination to the all-male priesthood.
After all, every worthy male in the Church of Jesus Christ of Latter-day Saints — starting at age 12 — is ordained in this priesthood. It is seen as a holy power, described as the authority to act in God’s name, yet given exclusively to men.
At the same time, lots of Mormon women are perfectly comfortable with the roles they believe God assigned to them, including motherhood and nurturing. They would not want, they say, to “hold the priesthood.”
Now comes a third and, some suggest, growing group of Mormon women somewhere between these two poles.
They are not pushing for ordination, but they crave a more engaged and visible role for women in the Mormon church. It is a role, they believe, that their Mormon foremothers played — and one that could fit easily into the institutional structure without distorting or dismantling doctrine.