The shooting that rocked California last week raised questions about treating the mentally ill and why there are so many semi-automatic weapons on our streets. But what caught the nation's eye this time around was that the shooter made clear his motives: Twenty-two-year-old Elliot Rodger hated women. He wrote a manifesto announcing his intention to reap vengeance on women for denying him the sexual attention he believed was his entitlement.
There is a particular authority that comes from privilege. When a white man steps into the place where he belongs, he has an internal power with which he was born. He is entitled. Like royalty, he sits on the throne naturally, because that place is caught in his blood. But an entirely different power emerges from women who have been told that they are not allowed to speak in church—and suddenly rise behind the pulpit. Something flares up from deep inside of them, and when they have a safe space, the words can come out of them with force and fury.
I always feel like using the mom card highlights some sort of gender defect. My husband was a work-at-home dad for three years, and he has been just as involved in the diaper changing, sick days and parent/teacher meetings as I have. But I always have a feeling that when a guy uses the parent card, people think, What a great dad. But when women use it, people think, What an inept worker.
A priest poses the question to a group of children: "How many sacraments are there?" Without missing a beat a little girl responds: "Seven for boys, and six for girls." The math may differ for different communions, with fewer sacraments distributed more equitably among the genders, but Susan A. Ross of Loyola University raises questions that no sacramental tradition can ignore. She posits a principle all traditions could embrace: all of life is potentially revelatory of the divine. Then Ross surveys all facets of her question: how can one construct a sacramental theology that takes the bodies of men and women as seriously as it takes the body of Christ?
De La Torre brings new light to the book of Jonah when he sets it in conversation with the lives of marginalized peoples. The United States takes the role of Nineveh, capital of the Assyrian empire, in an argument that hopes for readers’ conversion to God’s revelation among the disenfranchised.
A. M. Stroud III, a former prosecutor in Louisiana, expresses regret for the role he played in sending Glenn Ford to death row in 1984. “I was 33 years old. I was arrogant, judgmental, narcissistic and very full of myself. I was not as interested in justice as I was in winning.” Stroud says he presented dubious evidence from a forensic pathologist, precluded black jurors from the trial (Ford, since exonerated, is black), and ignored the fact that the appointed defense attorney had never before tried a criminal or capital case. “I . . . hope that providence will have more mercy for me than I showed Glenn Ford,” Stroud said in a letter to the editor of the Times of Shreveport. “But, I’m also sobered by the realization that I certainly am not deserving of it” (ABA Journal, March 25).