Churchidom is worried about the lack of men. Because, after 2000 of almost entirely patriarchal rule, women are a threat. And now that women have begun to pastor a tiny portion of Protestant churches, the clergy has become a “pink collar” profession (like librarians, nurses and other underpaid professionals with a lot of education and skills).
As church leaders, we have our ears, hearts, and words. We pray that God will use them. But we also have limitations--time, energy, and ability. And even though we feel helpless, like we can never do enough, sometimes being the person who takes the picture, who tells the story is our most important job.
You’re asking small churches to give money to seminaries, some of which have massive endowments. Do you know how many secretaries some of these seminaries have? Their secretaries have secretaries. And they keep adding vice presidents. The weirdest thing about the addition of all the management? The student body keeps dwindling. Many of these seminaries have residential student bodies that are the same size of our small church.
Referring to age or style just isn’t helpful, any more than referring to a woman as “the one with the great legs” would be in a professional setting. It diminishes people. We have different identifiers for Christian authors—reformed, social-gospel, neo-orthodox, liberal, evangelical, progressive, social justice, etc. But none of them reflect Rauschenbush’s clothing or Barth’s haircut.
Our intellectual architecture is being dismantled. But it is also being reassembled. I use the architecture metaphor because I believe that what we are creating will be in place for many decades to come.
When we work with others or with ourselves, we cannot let the diagnosis define us, as humans. We need to resist the temptation to identify one another by our sickness or defects--even though the act gives us a certain power over one another. Looking beyond the label to the context forces us to think theologically about people.
“You have to grow tougher skin, Carol,” my colleague told me when I invited him to lunch and asked for his advice on a church matter. I inhaled deeply. That was the same response I heard repeatedly for the first ten years of my pastorate. Whenever I got frustrated, well-meaning friends and colleagues would tell me that I needed to miraculously grow some sort of Teflon epidermis.
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.