Check out these resources to help you and your faith community address the sin of domestic violence.
When I was a Ph.D. candidate in Yale University’s New Testament program, I had the honor of preaching at an ordination service for a classmate who was being ordained as a Presbyterian minister. Following the service, a number of my classmates asked me why I wanted to spend four-seven years working on a Ph.D. in New Testament when I clearly had a "gift" for preaching. I responded that it was actually my academic study of the Bible coupled with my life experiences that illumined and enlivened my preaching.
I did not grow up reading the Bible. I was almost 19 years old and a U.S. Army soldier stationed in the Federal Republic of Germany when I purchased my first Bible. A series of life-changing events led to me "accepting Jesus Christ as my personal lord and savior." A few months after purchasing my first Bible, I attended a revival service at a local church. I returned to post that evening describing the service to fellow soldiers, who, along with myself, comprised a group self-identified as the "Soul Patrol." We were African-American Christians who strongly believed in the necessity of Christian evangelization.
In this age of third-wave feminism, many Americans may not realize that Christian women continue to struggle with what many would deem outdated gendered notions. This includes things such as a woman’s calling being second to her husband’s, women as unwitting temptresses who therefore must hide their bodies, and that women may not lead (or sometimes even speak) in church. Both external and internal pressures and fears have historically kept women silent on these matters.
In the recently released Talking Taboo: American Christian Women Get Frank About Faith, 40 women under 40 address head-on many of the taboos remaining at the intersection of faith and gender, and how they are stepping out of historical oppression to make real change within the church.
In her book Lean In, author Sheryl Sandberg notes that while women are outpacing men in colleges and graduate schools, one cannot see this translate to positions of power within corporations. For this imbalance to be righted, Sandberg asserts that women must take charge of their circumstances: “The shift to a more equal world will happen person by person. We move closer to the larger goal of true equality with each woman who leans in.”
This is no less true of women in the church, and leaning in is exactly what the essayists of Talking Taboo are doing.
While Sandberg focuses on issues such as long work hours, daycare, and more flexibility for working moms, the common, though not exclusive, themes of Talking Taboo are sexuality and biblical interpretation.
The Vatican on Monday moved to quash speculation that at least two women would be among the cardinals that Pope Francis will name in February, saying such a move was “not a realistic possibility.”
Over the weekend, Irish media reported that Francis could name Linda Hogan and Mary McAleese as cardinals. Both are associated with Trinity College in Dublin: Hogan as a professor of ecumenism, and McAleese, the former president of Ireland, as a former professor.
Some Italian media that carried the story speculated that Cecile Kyenge, the Congo-born Italian minister of integration, could be a candidate as well. Kyenge is a devout Catholic and a graduate of the Catholic University of the Sacred Heart in Milan.
Could a woman vote for the next pope?
Pope Francis has said repeatedly that he wants to see greater roles for women in the Catholic Church, and some argue that he could take a giant step in that direction by appointing women to the College of Cardinals – the select and (so far) all-male club of “Princes of the Church” that casts secret ballots in a conclave to elect a new pope.
Whether it’s even possible is a matter of debate. But that hasn’t stopped the feverish speculation, which was sparked last month by an article in a Spanish newspaper in which Juan Arias, a former priest who writes from Brazil, wrote that the idea “is not a joke. It’s something that Pope Francis has thought about before: naming a woman cardinal.”
As the proliferation of pink points to October as Breast Cancer Awareness Month, shades of purple warn us not to forget Domestic Violence Awareness. The story in the Gospel of Luke sheds light on what tenacity, in any form, can accomplish. The widow did not cease in her efforts. Someone had wronged her; and she wanted the situation to be made right. We must be equally diligent in our determination to obliterate domestic violence. We must not become comfortable with reporting abuse after the fact. Our judicial officials, police personnel, school counselors, religious institutions to name a few, must take even the slightest whisper of harm seriously. We must not succumb to the foolish reasoning that “snitching” will put more African American men in prison. If we keep talking, teaching, sharing, and behaving as good stewards of God’s creation, there is nothing or no one to prevent us from getting a handle on domestic violence — and not putting an abusive hand on each other.
Survivors of domestic violence cope in many ways. Some engage in substance abuse while others tend to “over-spiritualize” their experiences. My mother chose to commit suicide to deal with her pain. Today, Yvette Cade travels the country speaking about her life. She is on the mend physically, but she is still afraid. Nonetheless, through her fear, she lifts her voice. Not one more person should have be battered or bruised before someone dares to help. Before we dare to help.
JERUSALEM — In a stunning reversal, a feminist Jewish prayer group said it will consider a government proposal to allow a mixed-gender prayer space at the Western Wall — but only after the government agrees to their conditions.
For 25 years, Women of the Wall has demanded access to pray at the sacred site that is home to the remnants of the Jewish Temple and is overseen by the Orthodox religious establishment. The group objects to the restrictions placed on them when they pray in the women’s section. They want to continue to pray in that section but will consider a compromise.
After a “comprehensive and emotionally trying decision-making process,” the group’s executive board on Monday overwhelmingly decided “to create a future in which, under the right conditions,” its members will pray “in an equal and fully integrated third section of the Kotel,” the Hebrew word for the Western Wall.
Women of the Wall has demanded the right to pray directly from a Torah scroll, wearing prayer shawls and phylacteries — practices and rituals that strict Orthodox Judaism reserves for men.
We know neither her name nor the location from which she comes. All we know is that she was “a woman with a spirit that had crippled her for eighteen years,” and that, “[s]he was bent over and was quite unable to stand up straight.” (Lk. 13:11) We don’t know from the text exactly what causes this spirit to lash out at this woman. We do know, though, the power of this spirit is to slowly and deliberately destroy this woman’s life. Whether this spirit manifesting its wicked power in this way is a result of the woman’s sinfulness or was it simply the way she was born we do not know. So weighted down by its power is she that she can’t “stand up straight.”
All we know is that bent over, exhausted, worn, and arid from the despair that comes from the power of this spirit, pushed to the margins of society, and dead inside, this woman comes in from the heat of the day to seek shelter in the synagogue.
They are nameless when they arrive at Magdalene. Seeking shelter – relief – from the power of the spirit whose work it had been to destroy them through drugs and prostitution, they come completely exhausted and desperate. Like the woman in the text, these women of Magdalene live on the edge between death and life. Living in the shadows, under the oppressive weight of the spirit whose power it had been to press the life right out of them, these women, like the woman in this text from Luke, “can’t stand up straight.”
CANTERBURY, England — The Church of England’s governing body reaffirmed its commitment to consecrate women bishops with the aim of reaching final approval on an issue that has for so long split the church’s ranks no later than November 2015.
Meeting in York July 5-9, the General Synod agreed to consider new draft legislation by November this year.
This is the first time synod members have met since November 2012, when to the surprise of most of the British public, draft legislation to create women bishops narrowly failed to secure the requisite majority.