Last month, I attended a lecture by Anglican theologian Adrian Thatcher on his recent book, Redeeming Gender. In this book, Thatcher draws upon the one sex and two sex theories described by Thomas Laqueur in his book, Making Sex: Body and Gender from the Greeks to Freud. Laqueur posits that until the eighteenth century, it was believed that women and men were two expressions of the same basic sex – that women were men whose reproductive organs were similar but found in the “wrong” places. Ovaries were internal testes, the vagina an inverted penis, and the labia a parallel for the scrotum – all making women flawed expressions of man.
This sets up a continuum in which there is one sex rather than two, with men as more perfect expressions of man, and women as inferior expressions. Thatcher argues that if the language, liturgy, and doctrines of the church arose in the context of the one sex theory, then Christianity’s foundational beliefs and practices are already compatible with acceptance of a spectrum of gender identity within a one-sex model, opening up new interpretations that allow for full participation of women and LGBTQ+ people within the church. While the old one sex theory as described by Laqueur is a spectrum from more to less perfection, from more to less like God, the spectrum Thatcher proposes is clearly progressive – one in which all places along the spectrum share in the same equality.
And yet it is still a linear spectrum, with extremes envisioned as opposites, as distant from each other. Continue reading “Redeeming Gender, Softening Extremes by Chris Ash”
A friend recently asked me whether I believed in sin. It was a strange question for me to consider because the concept of “belief” as applied to “sin” already suggests that sin itself is not a self-evident or manifest reality. Considering the question, I had to answer that I didn’t actually believe in sin as an objective ontic something. Hurt, wounds, violence, injustice, suffering – these are objective realities that I have no trouble identifying. It was in naming the contrast or painful human experiences as sin with which I had the difficulty, since sin connotes moral, spiritual, intellectual, or volitional defect or evil. My intuition pushes back against this reading of the suffering the world reflects, at least in the microcosm, the imperfection of creatures, or perhaps better put, animals, and in a best case scenario, animals in process.
During the January 21st Women’s March in New York City, I was inspired and delighted by so many of the signs women and men had crafted to express their opposition to the current disastrous regime in the United States: “Grab America Back,” “Support Your Mom,” “Sad!,” “Miss Uterus Strikes Back.” But one image stood out, mesmerizing me: that of a woman proudly wearing an American flag as hijab, with a message below—“We The People Are Greater Than Fear.” For several blocks as we made our way up Fifth Avenue, I walked beside a woman carrying that sign, and it became, for me, the most powerful symbol of the resistance we must all wage during the dark time ahead.
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Activism and Politics have had a complex relationship with Hollywood. Now more than ever actors, directors, and many more associated with the media industry are using their voices, their positions, and their money to causes, political parties, and movements. More and more groups and reports are being generated stating the power of positive representation and even of the necessity of forward progress. Yet, despite the pressure and call for action, there still is heavy resistance, which can be most clearly seen during award season. 
On the morning of January 20, 2017, the world watched Donald J. Trump stand on Capitol Hill for inauguration as the 45th president of the United States. He did not stand alone. Timothy Michael Dolan, Catholic cardinal and archbishop of New York, also stood, and he invoked the divine feminine as he opened the inaugural ceremony with a recitation of King Solomon’s prayer from the Book of Wisdom.
Ever since reading Elie Wiesel’s book, NIGHT, I’ve identified with Madame Schächter, one of eighty Jewish people corralled and hermetically sealed inside one of the cattle wagons on the rail journey to Auschwitz from a ghetto in Sighet. The text tells us, “Madame Schächter had gone out of her mind.” Initially she moaned, confused as to why she had been separated from her family. She soon grew hysterical. “Fire! I can see a fire! I can see a fire!” When her fellow prisoners looked out the window and saw no fire, they attempted to silence her. Nevertheless, she persisted with her cries. They soon tied her up, gagged, and hit her. As the train approached its destination (Birkenau, the reception center for Auschwitz), Madame Schächter screamed, “Jews, look! Look through the window! Flames! Look!” When the Jews looked through the window this time, they saw flames “gushing out of a tall chimney into the black sky.”
Did the ancient Celts believe in heaven and hell?
