As the sun rose, I drove twenty-seven miles to my office at the little church in the Cajun swamps. Even though visitors to the office were rare, I showed up on time each day. Determined on my journey, I felt that familiar wave as I crossed the bayou. I eased my car to the gravelly side of the road. I stood, stretched. Breathed deeply.
I grew up along the beaches of Florida and couldn’t get enough of that pounding on the sand. I swam against the tide and rolled with the force of the water. I loved the feeling of getting caught up in the turmoil of the waves until I didn’t know which way was up.
I am a woman of faith who longs for the reduction of poverty, the empowerment of women, and an individual's right to practice religion—and an individual right to practice religion ought to be protected from corporate personhood's religious whims.
I stood in the damp grass, on a warm afternoon, eating a veggie dog at the foreclosure-free picnic, with members of Mercy Junction. My husband started a worshiping community in Chattanooga, and they determined that housing issues would be a central part of their ministry. So they gathered, in solidarity with a man who was facing foreclosure after losing his job.
Arthur Remillard sees the best of football’s warrior culture as a man training his body into subjection for the protection of the weak and the advancement of all righteous causes. And maybe it’s because I know so little about football, but I don’t see it. How does throwing a ball around a field protect the weak? How does sucking all the money from educational institutions advance righteous causes? How does making a touchdown make a man more righteous?
I’ve been interested in the idea of “taboos” for a long time—those intricate rules that overarch our society and ideas of the sacred. They can be tools to keep people from harming others or themselves. They can be used as social conditioning, arbitrarily enforcing certain behaviors as a means of control.
When I began in ministry, men took the time to advise and counsel me. There were few women, and the ones who were there were far away from the rural swamp where I served. They were in more urban areas, miles from the lectionary group where we sipped chicory coffee. It took me years to sort out that I needed to consider the source. I was dealing with different issues than the pastors surrounding me.
We live in the land of all-you-can eat buffets. We entertain ourselves, so we never have to feel loneliness. Our celebrity culture brands ordinary people, so that we can keep consuming one another, never allowing space for loathesome humanity. We keep ourselves productive so we don’t have to mourn. If we fill our lives full with stuff, food, distraction and entertainment, we'll never even have to think about the emptiness.
We know what stories do. The words bind us into a larger narrative. They give us an emotional and historical connection. They allow us to transfer important values. But they also allow us to build an intergenerational self.
Many of our institutional theologians wonder why they ought to be on Facebook. Many look at social media as a trivia game that they’d rather not play, while the basic architecture of human existence is being rearranged through our avatars.
I am tired of pretending that we want to hang out at the country club and eat cucumber sandwiches in fancy hats. We are not some sort of upper-crust elite society. Now, it's time to discard that tired label that ties us too closely with a particular race and class. It's time to call forth another name.
The religious landscape in Chattanooga is interesting. It may be a magnified version of what’s happening in a lot of places. There are many culturally hip churches that are utterly regressive when it comes to women.