Category: Bible

Feminists Be Silent! Making a Stand in Solidarity with our LGBT Friends Against Bullying and Harassment By Michele Stopera Freyhauf

“A Day of Silence” occurs tomorrow, April 20th.  Created in 1996, University of Virginia students wanted to raise awareness of the bullying and harassment of issues that LGBT students faced on campus.  Since then, A Day of Silence makes a statement against those who have tried to silence LGBT teens and young adults in school through harassment, bias, abuse, and bullying. Participating students, led by GLSEN, will hand out cards that read the following:

“Please understand my reasons for not speaking today. I am participating in the Day of Silence, a national youth movement protesting the silence faced by lesbian, gay, bisexual and transgender people and their allies in schools. My deliberate silence echoes that silence, which is caused by harassment, prejudice, and discrimination. I believe that ending the silence is the first step toward fighting these injustices. Think about the voices you are not hearing today. What are you going to do to end the silence?”

Family Picture (wikipedi.com)
Family Picture from wikipedia.com

The issue of bullying LGBT teens resonated with the world when Tyler Clementi took his life in 2010 after his roommate secretly transmitted via webcam Tyler’s sexual encounter with someone of the same sex. Tyler’s suicide brought national attention to the issue of bullying and harassment that LGBT people face.  To my chagrin, while writing this article, another victim fell.  Kenneth Weishuhn, Jr., a 14-year-old gay teen, committed suicide because of the intolerable harassment and bullying he dealt with at school.

To really understand the magnitude of this issue, I wanted to examine the statistics surrounding bullying. The numbers are staggering. However, when adding the LGBT component to that same teen, the numbers escalate.  Continue reading “Feminists Be Silent! Making a Stand in Solidarity with our LGBT Friends Against Bullying and Harassment By Michele Stopera Freyhauf”

Mary, Mother of God or Godd/ess?

While I have always intuitively seen Mary as more than Theotokos, my training in orthodoxy came to overshadow my orthopraxis of Mary. But today I hold a different stance because  I have come to view my Marian practice as indeed worship of the Divine Godd/ess. 



At a surprisingly early age, perhaps ten or eleven years old, I became the author of my own religious narrative, meaning, I took it upon myself to initiate and pursue the deep mysteries of my Catholic faith. Weekly Mass became an event, not an obligation, and something to which I attended independent of my large, Irish-American Catholic family.  The singleness of my worship at such a young age drew stares and whispers from those families that arrived intact.  And while I was not unaware of their curiosity, I found it easier to lose myself in the absolute wonder of my environment.  This environment of the tangible and non-tangible is what Andrew Greeley has since come to identify as “the Catholic Imagination,” where a Catholic sensibility is manifested in cathedrals and high art, but is also awash in the mundane of our daily lives. Additionally, our family’s dependence on Saint Jude, the patron saint of lost causes, was a close second to a strong devotion to the Blessed Virgin Mary.  By this I mean to suggest that she was our go-to heavenly figure when in need, and I, the appointed family petitioner. Continue reading “Mary, Mother of God or Godd/ess?”

Do Man-Made Laws Trump the Authority of Jesus? Reflecting on the Meaning of Humility, Priestly Service, and the Issue of Women’s Ordination by Michele Stopera Freyhauf

Maundy Thursday – the imitation of Jesus’ act of service and submission is re-created.  Controversy surrounds the “disciples” – must they be all men?  Are women allowed?  Who steps into Jesus’ role?  Men, women, or both?  Why, when it comes to imitating the act of  humility and priestly service (rooted in our baptismal call), does a distinction of gender need to made at all?

As I progressed towards the intersection, I looked up to witness a grand procession of men dressed in white albs with stoles that often contained subtle hints of gold, worn in a manner to distinguish their role as priests and deacons.  They moved slowly down the sidewalk entering the Cathedral to begin their celebration of the Chrism Mass – a celebration of priesthood and priestly service within the Diocese where all priests and deacons gather to celebrate and re-affirm their commitment to ministry and service to the Church.  It is also during this Mass that the oils used in sacramental celebrations, used by each church, are blessed by the Bishop.

As I continued to watch, I could not help but search the processional line for those with a hair color other than gray.  I wanted to see  how many young priests were in that processional line.  What I found was no surprise –  an aging group of men with the sporadic appearance of younger priests.   The numbers stood as a staunch reminder that we, as a Church, may be faced with a severe shortage of priests in the future.  Something already known and planned for by the Diocese in its campaign to consolidate and close parishes.

Another sad observation was put on public display  –  the absolute absence of women. Continue reading “Do Man-Made Laws Trump the Authority of Jesus? Reflecting on the Meaning of Humility, Priestly Service, and the Issue of Women’s Ordination by Michele Stopera Freyhauf”

The “Curse of Eve”—Is Pain Our Punishment? Part 2 by Stacia Guzzo

In the first part, I posed the question about whether or not the so-called “Curse of Eve” could be interpreted alternatively from the traditional understanding of Genesis 3:16a (the result of Eve’s disobedience being the punishment of painful childbirth for all generations of women). I considered an alternate interpretation of “sorrow” rather than “pain” for the verse, a lens through which the punishment could then be seen as impacting the God-human relationship rather than as a condemnation of pain.

I would like to further examine the consequences of this consideration. What if we were bold enough to interpret both the punishments of Adam and Eve (toiling over the land and pain in childbirth, respectively) as symbolic for all of humankind—and, furthermore, as speaking specifically of the God-human relationship? After all, men certainly aren’t the only ones who have toiled in the fields to bring forth food (I say this specifically thinking of a female farmer who lives down the road from me, and remembering her 10-14 hour days laboring over her harvests). Nor are all women subject to painful childbirth; in fact, the documentary Orgasmic Birth specifically devotes its study to women who find the experience of birth both sensual and ecstatic.  If interpreting the Scriptural “curses” as literal and final, these not-so-exceptional exceptions would seem to contradict God’s decree.  Yet when interpreting the punishments as indicative of a schism in relationship between God and humankind, the implications can be more clearly understood. Continue reading “The “Curse of Eve”—Is Pain Our Punishment? Part 2 by Stacia Guzzo”

Get Your Laws off my Body! by Elise Edwards

After considering Virginia’s Transvaginal Utrasound Bill in light of the womanist critique, I wonder if religiously-motivated lawmakers considered that they alone do not have access to God’s intentions, but that the divine spirit is operative in a pregnant woman as well, would they be so willing to negate her moral agency?

On Tuesday, the senate in Virginia approved a law that would require women to get an external ultrasound before an abortion.  This is a scaled-back version of an original bill that mandated transvaginal ultrasounds prior to abortions. According to this Washington Post article, opponents like Sen. Janet D. Howell describe the measure as “state rape,” since it is the state, not the woman and her doctor who decides that she must undergo this procedure  requiring the insertion of a probe into the vagina.  Although proponents of the bill say that it is designed to give women more information about a fetus’ gestational age and development, most would agree that it is ultimately intended to discourage the women from having an abortion.  This is why bloggers like Kendra Hamilton believe that religion is the moti­va­tion behind this and the other 5 abortion-related bills introduced in the Virginia General Assembly connected to issues of women’s sovereignty over their bodies.  Yet, as I heard about these bills, another religious response came to mind – one that expresses horror and condemnation of coercive practices regarding women’s childbearing. Continue reading “Get Your Laws off my Body! by Elise Edwards”

Practice What You Preach by Corinna Guerrero

The underlying principle that links a feminist critique to every other critical lens since the rise of feminist discourse is the “hermeneutic of suspicion.” Essentially,  a hermeneutic of suspicion identifies the disconnect between rhetoric and a lived reality. The lived lives of women are different than the pontifications espoused directly and indirectly by the traditionally patriarchal social, political, cultural, religious, and educational structures in which individuals participate.

I like to think that I live my life bucking these structures whenever possible because the roles a woman plays in her own life should: 1) be determined by her; and 2) if she negotiates more “traditional practices” (e.g. marriage, motherhood, etc.) then these practices do not limit her to traditionalist practices (e.g. staying at home, spousal servitude, etc.). Granted, I used the two most generic examples of traditional and traditionalist practices, but the point is still valid. When I go to holidays with my extended family there are very few questions or comments about my PhD program, but many comments about the fact that I do not make a plate of food  for my husband.   Continue reading “Practice What You Preach by Corinna Guerrero”

Hagar: A Portrait of a Victim of Domestic Violence and Rape

This week Twitter has been a flurry with information for victims of   domestic violence and rape.  This ranges from the U.S. redefinition of rape to include men to Nigeria’s first anti-rape toll free hotline for women.  There is even a male movement to stand against rape.  This problem is an ongoing issue, one that shows no sign of diminishing or going away.  According to Amnesty International, one in three women worldwide have been beaten, coerced into sex, or otherwise abused and their abuser is normally someone they know.  As I contemplate this very difficult issue, I am reminded of the Biblical Hagar in Genesis 16. The story of Hagar and Sarai is abundant

Men Can Stop Rape (http://www.mencanstoprape.org/)

in ethical situations that draw in the reader and presents complex issues that can be very troublesome.  If you take the text hermeneutically, through an ideological examination in its English translation, we have an Egyptian woman, who is also referred to as slave or concubine, forced to engage into sex with her owner’s husband for producing an heir.  Here the abuser is a woman with a docile and obedient husband portrayed by Abram.  What can we  glean from such a story for today’s battered women?  Hope or horrific defeat? Continue reading “Hagar: A Portrait of a Victim of Domestic Violence and Rape”

The Harlot Shall Be Burned with Fire: Biblical Literalism in The Girl with the Dragon Tattoo by Sarah Sentilles

(spoiler alert)

Against my better judgment, this past weekend I went to see The Girl with the Dragon Tattoo, directed by David Fincher who’s best known for Fight Club and The Social Network. I didn’t like the book; it unsettled me that a novel filled with sexual violence against women—a novel that seems to take pleasure in the violence, to offer it up for readers to consume—became such a sensation. But I’m a sucker for a trailer and a good soundtrack, and I was curious, so I bought a ticket.

The plot revolves around a missing girl and the serial killer believed to have murdered her who uses the Bible like a handbook. He takes passages from Leviticus—21:9 for example: The daughter of any priest, if she profanes herself by playing the harlot, she profanes her father. She shall be burned with fire—and enacts them on women’s bodies. On Jewish women’s bodies.

Please click here to continue reading this article at Religion Dispatches.

Sarah Sentilles is a scholar of religion, an award-winning speaker, and the author of three books including A Church of Her Own: What Happens When a Woman Takes the Pulpit (Harcourt, 2008) and Breaking Up with God (HarperOne, 2011). She earned a bachelor’s degree from Yale and a master’s of divinity and a doctorate in theology from Harvard, where she was awarded the Billings Preaching Prize and was the managing editor of the Journal of Feminist Studies in Religion. At the core of her scholarship, writing, and activism is a commitment to investigating the roles religious language, images, and practices play in oppression, violence, social transformation, and justice movements. She is currently at work on a novel and an edited volume that investigates the intersections of torture and Christianity.

 

Son of Man: An Updated Gospel Story of Jesus Set in South Africa by Michele Stopera Freyhauf

January 12, 2012

Son of Man is an updated story of the life of Jesus set in the fictional State of Judea that is modern day South Africa – complete with warlords and child soldiers.    It could easily be mistaken for modern day Rwanda or Darfur with its modern issues and political overtones.  Roger Ebert stated, “The secret of the movie is that it doesn’t strain to draw parallels with current world events – because it doesn’t have to.”  The director draws parallels between the gospels and 21st century Africa.  According to Dartford-May, “we wanted to look at the Gospels as if they were written by spin doctors and to strip that away and look at the truth.”  The director “captures the rhythms of African life in both rural settings and sprawling townships.”  “Feather-clad young angels offer an eerie echo and reminder of Africa’s lost generations.”

The movie also sticks with what Eric Snider calls “Traditional African trial music, dance, and costumes” as a type of worship or or allusion to Jesus’ godhood.  Judea is in flux; warlords and corruption take center stage.  Poverty, violence, and oppression affect the all of the people.  The key idea is that Jesus is a freedom fighter – one that fights injustice and oppression.  The director does not emphasize “Jesus’ divinity so much as his leadership, good sense and compassion.”  Jesus is not violent and his followers, most of whom were former child soldiers, are encouraged to respond non-violently, which goes against their upbringing and training. Continue reading “Son of Man: An Updated Gospel Story of Jesus Set in South Africa by Michele Stopera Freyhauf”

A Horrific Bible Story – and Why I Read It By Dirk von der Horst

There are smart, and there are polemical, ways to think about religiously-motivated violence.  As someone who spent his seminary years thinking about Christian anti-Semitism, I was taken aback by the simplistic account of religious violence offered by Sam Harris some years back:

“Religion is the one area of our discourse in which people are systematically protected from the demand to give good evidence and valid arguments in defense of their strongly held beliefs. And yet these beliefs regularly determine what they live for, what they will die for and—all too often—what they will kill for. Consequently, we are living in a world in which millions of grown men and women can rationalize the violent sacrifice of their own children by recourse to fairy tales” (The Case Against Faith).  In response, I’d like to explore some reasons I continue to engage with violent biblical stories, taking Judges 11:29-40, the story of Jephthah, who sacrifices his daughter in fulfillment of a vow, as an example. Continue reading “A Horrific Bible Story – and Why I Read It By Dirk von der Horst”