Skip to content

Prayer, Spells, and God, Perhaps

2013 October 1
by Julie Clawson

This post is part of a blog tour around John Caputo’s latest book – The Insistence of God: A Theology of Perhaps. My post engages Chapter 2 “The Insistence of God.” I was sent a review copy of the book as part of participating in this blog tour.

For the last few years, my favorite description of the work of theology has been Catherine Keller’s evocative “incantations on the edge of uncertainty.” For unlike the strong theologies of ages past that all too often mirrored the monarchical power structures of their day, I am drawn to the idea of theology as the process of responding as best one can into the uncertainty of the world, not knowing if one’s response will serve on the side of good or ill, but nevertheless responding anyway.

It is for theologians of this new sort that John Caputo calls for in his most recent work, The Insistence of God. Theologians of the future, theologians of risk. Those who are willing to “stage a coup that steals the word ‘theology’ out from under the nose of the palace theologians” and who are “a curse and affliction to the patriarchal and homophobic power of the powers that be but a blessing to the people of God.” Theologians who ask what theology looks like when it is written by “the outlaws, the outliers, the out of power, the troublemakers, the poor, the rogues.” Theologians who realize what a dangerous act it is to recite incantations that call upon the name of God – who know what a perilous act it is to pray.

As Caputo argues, to pray is to encounter the projectile that is God. It doesn’t matter so much that God exists, but that God (or the idea of God) insists – that the call of God insists that we respond and come to divine aid. This is a call to respond in hope that, maybe, just perhaps, a better world is possible. Prayer is not our projection onto a God of our needs, but an exposure to trauma that is the tumultuous call of God that attacks our narcissism and pushes us outside of ourselves. God, as Caputo writes, is a problem that won’t go away, that is constantly stirring up trouble and leaving us to deal with it. We might, perhaps, respond to this call and set things on a different course “for better or worse.” Therein lies the peril. To pray, to respond to God, is to risk this new course, hoping that perhaps it is for the better and not worse.

For God to be alive in this world means that the people of God encounter the insistence of God and respond with action. If this call goes unheard, elicits no response, then God is indeed dead and we have killed him. The call of God therefore is a continually posed question that we may perchance answer or resist. There is no God at work in the world without us.

Perhaps Caputo’s presentation of prayer as this sort of incantation on the edge of uncertainty can be best understood through the illustration of one of the most famous literary incantations of our time. In J.K. Rowling’s book Harry Potter and the Prisoner of Azkaban, she introduced the Latin-ish spell “Expecto Patronum.” Loosely translated, it means “I await a patron or protector.” The spell is used to produce a “patronus” that fends off the Dementors – creatures that suck all that is good out of you and make you feel like you will never be happy again. At one point, Harry Potter is about to be destroyed by the Dementors when a powerful patronus appears to save him. He believes that the patronus was cast (inexplicably) by his dead father, come back to protect and save him. He later, through an act of time-travel, realizes that it is not his father, but he himself who casts the patronus. He almost let the Dementors win waiting around for his father to appear to save him before he realized that he was his own protector. To incant the words “Expecto Patronum” is to be drawn out of oneself into the realization that only by choosing to respond oneself can there be any chance that one might be saved.

This is the trauma of prayer as Caputo describes it. He argues that what we need are theologians willing to risk it all through such responses. Those who pray with “eyes wide open,” hoping against hope for what may come even though we (nor God) know not what it may be. To always ask the question that has no known answer and yet risk asking it anyway.

Slaying Dragons

2013 September 20

In probably the most bizarre reaction to the recent Navy Yard shooting, Elizabeth Hasselbeck (of Survivor and The View fame) argued on Fox & Friends that after situations like these instead of gun control what we really need to be talking about is video-game control. Since apparently the gunmen in recent shootings were addicted to violent video games, she argues that it is not gun control that we need but limitations on how long people are allowed to play video games each day. Amusing hypocrisy aside, her comments brought to mind the arguments of two books I recently read on the need to immerse ourselves in realms of fantasy (even violent fantasy) but to not at the same time be dehumanized by relying on the supernatural.

In his book Killing Monsters: Why Children Need Fantasy, Super Heroes, and Make-Believe Violence, Gerard Jones sifts through numerous studies to argue that far from encouraging children to acts of real violence, fantasy violence helps youth by giving them safe outlets to grapple with their intense emotions and fears. He argues –

“For young people to develop selves that serve them well in life, they need modeling, mentoring, guidance, communication, and limitations. But they also need to fantasize, and play, and lose themselves in stories. That’s how they reorganize the world into forms they can manipulate. That’s how they explore and take some control over their own thoughts and emotions. That’s how they kill their monsters.”

children brave knightsWhile I find the argument regarding whether or not children should play violent games to be fascinating, what intrigues me the most is the idea that it is in fantasy that we learn how to kill our monsters. This is an argument that I often make when I am talking to groups about The Hunger Games and some parent inevitably complains that the books are far too violent for them to allow their teen to read. I reply that these are books about the futility of violence which show the painful and devastating realities that violence, even justified violence, wreaks upon the world. If youth only hear that they must avoid stories that tell the truth about violence while at the same time hear that “justified” violence requires their unquestioning support, then they will never learn how to cope with the very real effects of actual violence. Sometimes children need to be reassured that dragons can be slayed, but they also need to learn that dragons are complex and can sometimes take years to oust from their lair.

When the film of The Girl With the Dragon Tattoo came out I was asked if I thought the depiction of the very violent rape would encourage people to do likewise. I answered that no, on the contrary, now more people will realize how absolutely horrific something that we often hush up and ignore actually is. That whole series of books went into the dark corners of abuse of women and children and the system that supports sex trafficking not to glorify them or make them sexy, but to expose them. Topics that we are afraid or too helpless to deal with in reality have to be dealt with in story or else we lose hope. The hackers in the Millennium Trilogy are the heroes because they are the only ones capable in the modern world of exposing a corrupt system that sacrifices women. We needed as a culture to see that if we are creative and brave enough sometimes the biggest and baddest dragons can be defeated. Only story could do that for us.

Yet at the same time, we can also become so wrapped up in the supernatural magic we find in story that we can fail to fully live out the paths they inspire us to take. Right after finishing Killing Monsters, I started reading Kester Brewin’s After Magic: Moves Beyond Super-Nature, From Batman to Shakespeare. In it Kester argues –

“The most heroic thing we can do is to give up on our childhood dreams of being superheroes, and to free ourselves from their addictive lure. We need also to let go of our hope that some other superpower—whether religion, technology or a political formulation—will bring eternal peace and equilibrium. Great institutions can do brilliant work, but the inescapable problem with our projection onto them of super-natural ability is the large, dehumanizing demands that they create.”

It is only when Prospero rejects magic or Bruce Wayne rejects the Batman that they are finally able to live in a way that affirms instead of uses and destroys humanity. Even though they intended to use their access to the “super-natural” for good, it came at a cost to both them and the culture around them. Just as a child who is constantly sheltered or not permitted to imagine defeating their monsters might never truly learn how, so too those who never move beyond that place of fantasy. If the superhero is always the savior, then there is no place for one to live into their full humanity. And yes, that superhero can be the government, or the army, or even faith and prayer. Projecting the assumption that something super will be there to rescue us abdicates our responsibility to ourselves and to others. The idea gives us hope, but in reality we must live out that hope in order to make it real. It’s complex and complicated. It’s easier to blame video games for violence or to pray that God/Superman/Republicans/Obi-won Kenobi will come to our aid. It’s easier because it means we don’t have to face our monsters, we don’t have to slay any dragons.

But that makes our story very poor indeed. We need to tell better stories.

FYI – We All Seek Attention

2013 September 5
by Julie Clawson

Pretty girls…have pretty voices
Pretty girls…preserve their youth
Pretty girls…know all their choices
Pretty girls…don’t tell the truth

And love…love is not…the question
Cause if you wanted…you could love someone to death
Love…them straight into…the closet…afraid to draw
Afraid to draw…afraid to draw a breath

After the initial uproar surrounding the whole Miley Cyrus VMA show, the general vibe I gathered from social media, was “why are we still talking about this? This is yesterday’s news.” That attitude bothered me because the issues of slut-shaming and modesty culture that accompanied the discussions of Miley’s performance are not topics that should just be brushed aside as if they are not important enough to demand our sustained attention. Then came fellow Austinite and Wheaton grad Kimberly Hall’s viral post FYI – If You Are A Teenage Girl further shaming girls for tempting young men by posting sexual selfies on Facebook. As a mom and as one who grew up in the guilt laden modesty culture, this is something that I believe matters and needs to be discussed no matter how over it Facebook and Twitter seem to be already.

There have been some great responses to Hall’s post (see here and
here), I encourage you to read them. Although I cheered as I read those responses and the discussion they sparked, I still felt like something was lacking. It was in listening to Cary Cooper’s song “Pretty Girls” this morning that I realized that even in telling girls that you are not a slut for posting your sexy selfie and that it is not your job to make sure boys don’t stumble, we are still sending the message that sexual embodinesness is wrong. They can be lovely , intelligent girls who don’t have to believe they are at fault for how men respond to them, but they still are not allowed to be embodied in how they seek attention.

The line “Pretty girls have pretty voices … Pretty girls don’t tell the truth,” is about how as girls we get told that to be considered acceptable in this world we have to present ourselves in ways that the culture already deems acceptable. Have a pretty voice. Don’t argue. Don’t speak up. Don’t speak out on controversial issues. Abide by standard definitions of beauty, but also know that you will be shamed as a slut if you embody that beauty too much. To be a pretty girl I have to be controlled enough by another that I only reflect back to them the image they want to see in me. It is permissible to seek attention through my achievements, my hobbies, my wittiness, and even by embracing the “flaws” in my body (i.e. I love my plus-sized/disabled body), but not as a whole person embracing positive sexual embodiedness.

The original FYI post asserts that although a girl may be lovely, interesting, and smart, the posed sexy selfie isn’t who she is. And many of the responses seem to agree with that assertion. They encourage men to see past the body and see the real person as if the body is somehow separate from what makes us real people. Don’t get me wrong, I love the responses encouraging girls to be themselves and to take the time to get to know themselves. What I don’t like are the mixed messages of –

“The idea that young girls feel the need to take glamour shots of themselves in the first place makes them the most vulnerable cog in the warped beauty machine. Ideally, parents of girls should be filling them up with so much love and worth that they won’t feel the need to get compete for attention by posting racy photos online.”

So either you are a loved and complete person or you like posting sexy pictures of yourself in a bid for attention. Pretty girls don’t do that. Pretty girls conform to other images.

Here’s the thing, while I’m not exactly a duck-face in my pajamas selfie kind of girl (although I do think my TARDIS and Wonder Women pjs are pretty damn awesome), I still seek attention. I’m more the ironic raised eyebrow conveying “stop talking, you’re lowering the IQ of all of FB” sort of selfie girl. But whether our projected self-image is that of us with our kids, of us visiting some awesome place, us engaged in a favorite activity, or of a cause we support, we are inviting others to gaze upon us and know us by that image. We all desire to attract the attention of others with the images we present – we just seem to think that impressing others by presenting ourselves as a caring parent or as an accomplished writer is more appropriate than presenting ourselves as persons who also enjoy and embrace our physical embodiment. But we are all seeking attention because that is what we as relational creatures do. We want to be in the gaze of another. We want to be seen and known for who we are. And that’s okay.

So instead of freaking out about girls wanting attention, let’s admit we all want attention and address the hyprocrisy in what we deem are appropriate ways to do so. And, gasp, that might even mean having positive discussions about sexual embodiment. I want girls to be able to be themselves. Not be shamed. Not feel embarrassed for not conforming to the imposed expectations of others. To not be told that to be a “pretty girl” they must toe certain lines. To not be loved into the closet afraid to draw a breath.

Joss Whedon and Self-Referential Storytelling

2013 August 28

“These fragments I have shored against my ruins” – T.S. Eliot, The Wasteland

In his recent interview in Entertainment Weekly (which can be read in part here) Joss Whedon mentions his dislike of movies that are not self-contained stories in and of themselves. As Mike Ryan describes in his reaction to the interview –

One of the most interesting moments of James Hibbard’s excellent EW interview with Joss Whedon comes just after a discussion about what’s wrong with the ending to The Empire Strikes Back, when Whedon shifts his point slightly to focus on a self-referential moment during Indiana Jones and the Temple of Doom. (To read the full interview, you will have to buy a copy of Entertainment Weekly.)

“A movie has to be complete within itself; it can’t just build off the first one or play variations. You know that thing in Temple of Doom where they revisit the shooting trick? … That’s what you don’t want. And I feel that’s what all of culture is becoming — it’s becoming that moment.”

Whedon’s comment fascinated me. On one hand, I can see that Whedon might still be dealing with some unresolved bitterness about not being allowed to actually finish some of his best stories. But the idea that our culture is becoming that moment—a self-referential pastiche of stories—intrigues me. But unlike Whedon, I don’t see this as a bad thing. In fact, I believe it is the only way cultures know how to survive.

Real life is not an action/adventure film. The stories of our lives are not those of independent heroes emerging to fight arbitrary villains and then living happily ever after. We tell our stories by placing ourselves in an ongoing context of other’s stories. To stave off the chaos, we gather the fragments of the known to shore up our own stability. This is just how culture works.

In describing this aspect of culture, Richard Kearney brilliantly summarizes Paul Ricoeur –

“Each society, explains Ricoeur, invokes a tradition of mythic idealization through which it may be aligned with a stable predictable, and repeatable order of meanings. This frequently assumes the form of an ideological reiteration of the founding act of the community. It seeks to redeem society from the crises of the present by justifying actions in terms of some sanctified past, some sacred beginning. We could cite here the role played by the Aeneas myth in Roman society or the cosmology myths in Greek society, or indeed, the Celtic myths of Cuchulain and the Fianna in Irish society. Where an ancient past is lacking, a more recent past will suffice – the Declaration of Independence for the United States, the October Revolution for the former Soviet Union, and so on.”

Where in the past cultures have turned to foundational myths as their self-referential source of stability, the postmodern world finds its fragments in the ubiquity of pop culture. The movies we love, the songs we listen to, the books we read, the games we play, the sports teams we route for – these become, as William Dyrness comments, “the building blocks of our personal and group identity.” To surround ourselves with such things is to reassure ourselves of our identity and hence our stability. We tell our story by referencing these other stories. We hang movie posters in our bedrooms and wear Wonder Woman or Superman underroos when we are young, wear our favorite brand or team logo proudly when we are older (be that Polo and Gucci or DC Comics and Star Wars), and make our favorite TV shows the ones that reference our other favorite aspects of culture (Gilmore Girls, The Big Bang Theory, Chuck, Community, Parks and Recreation…). We share our playlists on Facebook and find community in constructing a fantasy football team. Our stories are constant series of self-referential moments. Our culture has already become this moment whether Joss Whedon fears it or not. These are the fragments we are shoring against our ruins.

Unlike Whedon, I like the ending of Empire Strikes Back because it isn’t self-contained – forcing Return of the Jedi to build off what came first. The story continues and I have to know what came before in order to move forward. Even as the credits roll, the audience knows that the story of the rebel alliance did not end in the ceremonial hall on Yavin or even in the Ewok village on Endor, Empire just made that truth more apparent. The Avengers eventually left the shawarma place to deal with the aftermath. Cinderella’s fairy tale wedding is just the beginning of her story not the definition of happily ever after. No story is ever self-contained, so we must continually gather fragments to build the new—to construct frameworks for our stories that we then flesh out. That we are living in a self-referential uncontained moment in our culture is not something to lament, but simply a lens to help us understand our own stories and the way we tell them. For if we don’t understand the context we are building upon it becomes far more difficult to continue with a coherent or creative plot into the next chapter.

Embracing Sexual Incarnation

2013 August 22
by Julie Clawson

Sex seems to be all over my Facebook feed these days, and not in a good way. From links to The Gospel Coalition’s recent post asserting sex (especially queer sex) is just “yucky” and that describing it should trigger our gag reflex to Anne Marie Miller’s viral post “Three things you don’t know about your children and sex,” what I’m seeing is an underlying fear of not just sex but the idea of being embodied persons in this world. While The Gospel Coalition’s post is thankfully receiving ample criticism, the comments that accompany the links to Miller’s article run along the lines of “so tragic,” “this breaks my heart,” and “what an awful sex-crazed culture we live in.” Her post attempts to inform parents that contrary to what they may hope, children these days have in fact been molested, have seen porn, and have masturbated. It then encourages parents to help kids overcome such sexual sin and find release from shame.

I cringed reading the article. What does it say about how we view sex and our bodies when masturbating and discovering that one is a sexual embodied creature are cast as as evil and horrible as child molestation? When the natural sexual impulse is equated with damaging and toxic sexual behavior, it becomes impossible to have a healthy conception of sex or one’s physical body. Yes, there are some disgusting and evil things being done to children in this world that they need to find healing from, but I would argue that embracing themselves as incarnate, in the flesh, beings is not something that needs to be fixed. In fact, the opposite is true. It is when we deny our bodies and refuse to embrace our flesh that we become broken.

When I spoke on this topic at the Wild Goose festival recently, the first question I was asked was from a man who wanted to know how he could embrace the body and yet not look at women as objects of sexual attraction. In some ways I applauded his impulse. Men these days are becoming more aware of how demeaning it is to reduce women to mere sexual objects for which I am grateful. Yet in the sex-shaming culture that we live in, the alternative to reducing women (and men) to mere objects is to reject their sexual embodiment and instill a sense of guilt about our natural sexual impulses. My response to him was that it is just as demeaning to refuse to acknowledge the sexual embodiedness of another as it is to reduce a person to merely that. There is nothing wrong with being sexually attracted to other people, to find them desirable. Desire isn’t the issue; it is what we do with that desire that matters. Acknowledging and affirming that desire is one thing, letting that desire control you to the point that you do damage to yourself or the other person is toxic.

For when we repress our nature as sexual beings, we cease to be our full selves. This does not mean we must all give into every sexual impulse or desire we have, but acknowledge that they are a vital and normal part of who we are. The proponents of a theology of embodiment argue that in order for people to understand themselves (or God) they must do so from the sensual position of being in a body. As James Nelson argues in his book Body Theology, if the incarnation (the being in the flesh) is understood more inclusively,

“Then the fleshly experience of each of us becomes vitally important to our experiences of God. Then the fully physical, sweating, lubricating, menstruating, ejaculating, urinating, defecating bodies that we are—in sickness and in health—are the central vehicles of God’s embodiment in our experience.”

One cannot be whole unless one moves beyond assumed divisions of the mind and body and stops despising the body, even the sexual body, as sinful or an embarrassment.

I affirm those wanting to bring healing to children who have been hurt sexually, but I fear that teaching them to despise their body and deny its natural impulses will be equally as damaging. A deeper, more loving response would be to help youths (and adults!) accept and respect their embodiment – even as sexual beings. Instead of shaming children for natural curiosity and forcing them to become bifurcated shadows of themselves, forever filled with unease and guilt about any form of sexual impulse, we can love them by introducing healthy, life-affirming ways to discover that integral aspect of themselves. As Rita Brock writes in Proverbs of Ashes

“Love is most fully incarnate when human beings are present in many dimensions of themselves—physically, spiritually, emotionally, aesthetically, and intellectually present. Physical love is an important dimension of eros, a life-sustaining power that finds expression in many relationships. The love of flesh includes birth, care of the dying, nourishment of children, and tender affection, as well as sexual intimacy. The more present human being can be to each other, as the fullest selves they can be, the more complete the love.”

Closer to Fine – Wild Goose 2013

2013 August 13

“I’m trying to tell you something about my life
Maybe give me insight between black and white
The best thing you’ve ever done for me
Is to help me take my life less seriously, it’s only life after all”
– Closer to Fine, Indigo Girls

I didn’t know if I could do Wild Goose this year. After Mike informed me at the beginning of the summer that our marriage of 13+ years was over, life was turned upside down. I was in shock. I went into survival mode. I haven’t been able to write and I barely knew how to put into words the turmoil I was going through. The idea of going to the Wild Goose, intended to be our family vacation this year, was overwhelming. I’ve always been a private, reserved person emotionally – which has usually simply been code for not being real. But somehow I knew that I couldn’t go to the Wild Goose this year and not be real. For once, to not refrain from being open and honest and fully myself. It’s just that sort of gathering – raw and dismantling.

Wild Goose has been a place where for the last couple of years I have found hope. Hope for the community that despite not knowing if or what it believes still calls itself the body of Christ, but more importantly hope that a better world is indeed possible. The nature of a festival moves one beyond pretense and comfort, where it is easier to see that there is good at work in the world despite the apathy and ignorance that usually cloud our vision. I caught glimpses of that hope this year, but in all honesty I didn’t have the emotional bandwidth to grasp hold of those glimpses as they flickered by. Everything was simply too close to allow hope and revolution to capture my imagination this year.

I needed something far more basic. I needed the fantastic community of friends I have developed over the past decade, but whom I only get to see maybe once or twice a year at these events. I needed long conversations over beer, late-night dance parties in the mud, and hot-tubbing until the wee small hours of the morning. I needed to laugh and let go enough to be able to see how deeply real and deeply absurd it was to be up on a stage caked in mud fielding questions about how to talk to teens about masturbation and how BDSM challenges the dangers of patriarchy.

And I needed to stand in a field Saturday evening singing along with the Indigo Girls, as loudly as I could, the lyrics to Closer to Fine and discover that I actually meant them.

148On Friday I had gathered at the beer tent for one of my favorite Wild Goose traditions – Beer & Hymns. Believers and skeptics join together over beer to sing with that wonderful mix of awe, irony, nostalgia, and anger the classic robust hymns of the Christian tradition. Yet not even with a wistful nostalgia could I join in on singing It is Well with My Soul. Of course it is not well with my soul. And the very lines that “thou hast taught me to say it is well with my soul” represent the very aspects of the faith world that I fear the most these days. I’m done being told what to believe, what to feel, how to act, how to process, how to package things up in meaningless but convenient packages. I’m done parroting the faith equivalent of “I’m fine” just because it is expected of me. That pull to appear to accept that all is well kept me from treating my depression for years. I don’t play that game anymore.

But amidst the community at Wild Goose, I found that while I could not sing It is Well with My Soul, I could sing Closer to Fine.

That despite my tendencies to overthink, overanalyze, internalize, and take everything far too seriously I am able to let go enough to just be. Some days that means be okay, other days, be a complete mess. And that’s okay.

So thank you Wild Goose for letting me dance in a field and realize – “There’s more than one answer to these questions pointing me in crooked line. The less I seek my source for some definitive, the closer I am to fine.”

Talking Taboo

2013 May 7
by Julie Clawson

Adobe Photoshop PDFSo I know it’s been quiet here the last few weeks. I’m finishing up seminary and the process of completing my thesis and all the other final projects has utterly consumed my time. But in the midst of the busyness, I’m excited to announce a new book project that I am honored to be a part of. I have contributed an essay to the forthcoming Talking Taboo: American Christian Women Get Frank about Faith. Here’s what the editors have to say about the book –

What happens when young, American women speak the unspeakable about our experiences of faith? This collection of essays unearths the taboos that have stifled us, divided us, and prevented us from feeling at home in our Christian communities.

We are Erin Lane and Enuma Okoro, and we are ridiculously excited to be working on a new anthology for the I Speak For Myself series. Our book is called Talking Taboo: American Christian Women Get Frank about Faith and is set to publish in October of 2013 from White Cloud Press. But Talking Taboo is not just a book – it’s a collection of essays that can start a movement of people getting frank about faith across the globe and risking the scrutiny of showing up as their imperfect selves in the world.

But perhaps the coolest part of this book – this whole series, really – is that you get to hear women speak for themselves. This takes the pressure off having to agree with them or even “tolerate” them, and instead you get to bear witness to the people who are living in your neighborhoods, communities, churches, and home. Pour a cup of tea. Pull up a chair. Get to know us. Maybe you’ll get to know something of God a little better, too, in the process.

My contribution explores what it means to be a strong woman. I got to write about superheroes (which was pretty awesome). I ask why is it that now that women are being portrayed as “strong” and heroic in the media that generally means they are super-violent and cold-hearted? When did that become our definition of strength?

Here’s what others are saying about Talking Taboo

  • A diverse range of voices rise together in a song of solidarity and sisterhood in Talking Taboo. Bold and beautifully written, these essays will make you giggle, weep, roll your eyes, cheer, balk, gasp, and whisper prayers of thanks. Each story gives the reader permission–permission to speak, permission to ask questions, permission to follow Jesus and serve the church without cramming into a mold. This book is a gift. I hope many will cherish it. – Rachel Held Evans
  • When I look over my books and see how few women theologians/leaders are named in the footnotes compared to the men, I’m sad and determined to do what I can to turn the tide toward balance. That’s one reason I’m thrilled to read Talking Taboo. It introduces me – and I hope you too – to many new leaders who deserve our attention and respect. I’m grateful to Enuma Okoro, Erin Lane, and all the contributors. By presenting women leaders/theologians/writers/thinkers who are as smart as they are brave, Talking Taboo will help us redress an imbalance that has been in place for far too long (as my footnotes evidence) … which is just one of many taboos that it’s time to talk about. – Brian McLaren
  • This array of more than forty stories of Christian women in America is about sexism in church and society, sexism that takes a great variety of forms and has shaped and distorted women’s lives in endless ways. Yet these women are all emerging from these distortions and discovering a God who loves them and a good self that loves oneself. The insightful stories in Talking Taboo bring us in many ways to that hopeful place. – Rosemary Radford Reuther
  • How did Christianity—a faith founded on the reality of “the Word become flesh”—get tied in knots and torn asunder over gender, sexuality, sexual orientation, and other features of the God-given fact we live embodied lives? Scholars argue over that question, but this much is clear: women have been the main victims of this heresy, to the immense loss of both church and world. In the clear and honest words of the women who “talk taboo” in this book, we hear voices of truth that can help Christians reclaim respect for flesh and come to feel more at home in their own skins. Talking Taboo is an important book, one that should be read and discussed in every church in the land. – Parker J. Palmer

This is an exciting project and I can’t wait to be part of the conversations it sparks. We need your help in spreading the word about the book. Share about the book in your networks and, if you can, help give the book momentum by pre-ordering a copy. Visit the book’s campaign on at Indiegogo to contribute and find out more!

Alleluia, The Doctor Returns

2013 April 4

As posted at The Huffington Post Religion blog

believeI’ll admit it: I was more excited about the return of “Doctor Who” than about Easter. Some may say this makes me a poor Christian — that it should be the communal celebration of the Resurrection that my hearts yearns for the most — but honestly, in the past few years it has been in this story of a self-proclaimed madman with a box that I have encountered the most meaningful depictions of the divine. Easter in many churches these days has become more about creating the most perfect liturgy, scientifically trying to prove the resurrection, or demanding that one must believe in divine child abuse in order to be saved than about celebrating a God whose healing love inspires us to believe and go do likewise. For that I have “Doctor Who.”

“Doctor Who” is one of the longest running television shows in history with its first episode airing in November 1963. In 2005, the BBC rebooted the show with a postmodern audience in mind and it has since gathered a worldwide fan base. The show follows the adventures of a witty and hyper-intelligent humanoid alien “Time Lord” known simply as The Doctor, who travels the universe in his time machine, the TARDIS. The Doctor generally travels with a companion and, as his title suggests, often finds himself in situations which are in need of healing and repair. One cannot argue that “Doctor Who” is necessarily a Christian or even theistic show (despite its habit of having Christmas and Easter specials) or even that the Doctor is intended to be equated with God. The two men who have creatively led and written many of the episodes of the BBC reboot of the show, Russell Davies and Stephen Moffat, are both self-proclaimed atheists. Yet, as producers and writers, they frequently address religious themes and use the character of the Doctor to challenge hollow and dangerous conceptions of God. It is in their attempts to use the Doctor to deconstruct inward-focused religion which has little relevance in a world full of injustice and pain that an alternative, more meaningful, vision of God emerges.

Jack Caputo has argued that a God that makes sense in our postmodern era is a God defined by weakness instead of strength. By weakness he does not mean a “weakness that lacks the power of faith or the courage for action” but a weakness that stands on the side of the powerless, that participates in the reversals which displace the high and mighty and lift up the lowly, and that keeps hope alive when life appears to be hopeless. Caputo writes in “The Weakness of God,” “You see the weak force that stirs within the name of God only when someone casts it in the form of a narrative, tells mad stories and perplexing parables about it.” It is in these mad tales that resonate with the imagination of the age that many of us are encountering an image of God more meaningful than what is being presented in many churches these days.

As we watch “Doctor Who,” we encounter the story of one who far from being above humanity, comes alongside us to not only suffer with us, but inspire us to do the hard work of creating a better world. We see in the tale of the Doctor an example of a figure who calls followers to lives of adventure and wonder, practices radical forgiveness, and welcomes the marginalized and defends the powerless. It is an potential image of the divine that inspires hope, and which (for me at least) grasps what it means to live the way of life Jesus modeled far better than do the pointless attempts to orchestrate the perfect worship service or defend the plausibility of miracles.

So, as the show returned this Easter weekend, I eagerly anticipated immersing myself once again in a narrative about one who saves the world by calling it to participate in acts of healing and love. I wish I could say that I knew I could encounter the same in churches this Easter. As a committed Christ follower, I am tired of Easter being reduced to mechanics. I want more than marathon services or reiterations of the details of Christ’s death and resurrection that try to convince me that merely believing that something happened is the purpose of being a Christian. I want to be called to join in on the adventure of healing the world, in welcoming the marginalized, and living in the revolutionary way of Jesus. Thankfully, “Doctor Who” is brave enough to tell such mad tales even when the church is not.

The Danger of the Light

2013 February 21

For Lent this year the church I attend is exploring the idea of light – of entering into the light, of letting light illuminate the truth. As much as Christians like to talk about the light shining into the darkness, we often forget how dangerous light can be. Light reveals things that we would rather keep hidden. Light forces us to face truths we would rather ignore. We forget in our haste to claim Jesus as a lamp unto our feet and a light unto our path that carrying a light in the darkness isn’t safe. In the world pre-electricity, to go out into the darkness with a lamp or torch was not an act of the wise. Walking around in a pitch-black night with a torch made you a target for wild animals or other ill-intending creatures of the night. Hiding one’s light under a bushel is safe, shining a light is dangerous.

lachish_ewerAs I listened to the discussion last Sunday, the illustration that came to mind was the repeated attempts one reads of in the Hebrew Scriptures to remove the lampstands from the Temple. Granted, the scriptures speak of removing the presence of the pagan goddess Asherah and tearing down the poles or trees erected to her in the Temple, but as archeology shows, those poles in the temple were the lampstands or menorahs. Asherah as a symbol of the feminine and embodiment of sexuality and reproduction was depicted by a tree with seven branches in bloom (to represent fertility) as shown in the picture, exactly the way lampstands for the tabernacle/temple are described in Exodus 25. It was this symbol of the female and of sexuality that was repeatedly removed from the temple, only to return again and again.

I couldn’t help but think about the symbolism of this act of removing a lampstand of the feminine from the official place of worship. Light is dangerous. It illuminates structures of oppression and reveals the truth and beauty of women and the body. Such things are scary to a culture trying to cling to hierarchies of patriarchal power. It is easier to extinguish the light, throw the lampstands away, than to gaze upon that which it reveals.

This idea returned to me this week as I was discussing the scriptures read in the early church in one of my classes. The canon of books and letters Christians read pre-Constantine was significantly different than the established canon we have now. Most interestingly was that they included accounts of martyrdoms (like The Martyrdom of Polycarp) in the texts they looked to for worship and comfort. The point was made that pre-Christendom these texts of martyrdom that gave comfort to those suffering persecution as well as encouraged them to resist the ways of empire although popular in the early church were kept out of the canon once Christianity became the official religion of the Empire. Illuminating the oppressions and temptations of empire became too dangerous. It was easier to extinguish that light than to see what it revealed.

Even now to hold up lights illuminating the voice of women, the beauty of the body, or the ills of empire is dangerous. It is scary to have the truth revealed under the light. Doing so makes one a target of ridicule and accusations of heresy. Light makes it impossible to continue in the darkness of the status quo, once truth is revealed it cannot be ignored, only rejected. But that is the risk we take when we embrace the one who claims to be the light.

Celebrating Valentine’s Day During Lent

2013 February 14

There is something a bit awkward about Valentine’s Day falling the day after Ash Wednesday this year. The day defined by chocolate, wine, flowers and basic indulgence following on the heels of the day when many Christians commit to fasting from such very indulgences presents a dilemma for those serious about observing the rhythms of the church year. The question arises – how can one participate in the Lenten practices of sacrifice on a day dedicated to celebrating the joys of love?

I wonder though if the problem is not so much this year’s particular calendar, but the individualistic ways we have come to view both Lent and love.

Lent traditionally is a season of penance and sacrifice intended to prepare the Christian community for the period of remembering the events of Holy Week, but in contemporary times those sacrifices are often only of the personal kind. We give up pleasures (chocolate) or habits (Facebook or TV) for the sake of drawing ourselves closer to God. But while pietism that relies solely on personal sacrifices that affect us and us alone can serve to draw us emotionally closer to God it can also make it easier for us to forget that our faith is not something that concerns just us.

If we believe in the Christian teachings that we exist as members of the body of Christ then the disciplines we engage in should always work towards the good of that body. The gospels speak of practices like uplifting the lowly, welcoming the outcast, and making God’s house a place of prayer for all peoples as part of what it means to work for the good of that body. While being personally closer to God might serve the good of the body in some ways, it is rare that Lenten practices are conceived in such a way. Giving up chocolate might help my diet and make it difficult to celebrate Valentine’s Day this year, but it has very little to do with working for the good of others.

In fact, according to the legends, Saint Valentine provides a better example of living into those gospel ways than our modern observances of Lent. The stories hold that Valentine was a Roman priest who lived during the reign of Claudius Gothicus. The official imperial policy of the day was that it was illegal for Christians to be married or receive aid of any kind, but Valentine chose to defy the laws of the land and marry couples anyway. For this he was arrested and martyred on February 14th.

To me, Valentine’s actions embody what it means to live as a member of a body. He chose to love and serve others despite the imperial voices dictating that he withhold aid. As a priest, he could easily have devoted himself in such a time of persecution to personal devotions that would have drawn him closer to God (and saved his own neck), but instead he opted to help those in need and include those the powers-that-be demanded be excluded. He became a martyr for the sake of love.

I wonder how different the church could be if during the season of Lent this year, we Christians chose not to see Valentine’s Day as an awkward dilemma to deal with but as a guide for our practices. What if we too chose to sacrifice ourselves for the sake of love?

Instead of giving up chocolate or Facebook for Lent, we could work to aid those our culture dictates we exclude. We could provide the blessing of marriage to those our culture forbids to let marry. We could provide aid to those our culture says are unwelcome sojourners in our midst. We could work to ensure that our churches truly are a welcoming house of prayer for all peoples. It may be uncomfortable and perhaps even difficult to work for the good of those our culture would rather us despise or exclude (although I doubt it will get us beheaded), but perhaps that’s what being a martyr for the sake of love means these days.

It is a lot easier to focus on our personal spiritual development than it is to work for the good of others. Perhaps not eating chocolate for a few weeks might help us pray more, but the way of Christ implies that the discipline of sacrifice should extend beyond just ourselves to help create the sort of world where the lowly are uplifted and the outcast welcomed. Having Valentine’s Day at the very start of Lent this year can be about more than just us feeling guilty about indulging during Lent, it can remind us that sacrificing ourselves for the sake of love is the greatest sacrifice of all.

Celebrating the Flesh

2013 February 12
by Julie Clawson

It’s Mardi Gras. Carnival. The days of embodied celebration before Lent. And beyond a few announcements of church pancake suppers tonight, I’ve heard not a word about either from within the church world this year. Oh, I’ve heard people in professional ministry talk (complain really) about planning their Lenten observances for weeks, but as far as I can tell the period between Epiphany and Ash Wednesday is not a time of celebration but merely a prep period for Lent.

Mardi Gras and Carnival are the embarrassing uncle of the church year. The one’s we don’t like to talk about. Those strange grafted-on “pagan” celebrations that root us firmly in this world and don’t let us pretend that we truly are just souls having a temporary bodily experience. In the Western church, it’s fine to focus on ways we can deny our bodies for the sake of spirituality during Lent, but the mere mention of celebrating bodies is suspect. A fest of the flesh just reeks too much of sin to be embraced. Sex and bodies must always be seen as corrupt and evil, not places of joy or truth. And so the age old dualism that separates mind and body remains.

Even those who call for liberation from structures that oppress get uncomfortable when the bodies they advocate freedom for do, well, bodily things. I recently read this great quote from Marcella Althaus-Reid on the ways feminist and liberation theologians still adhere to this view that incarnate flesh is sinful –

If the shanty townspeople go in procession carrying a statue of the Virgin Mary and demanding jobs, they seem to become God’s option for the poor. However, when the same shanty townspeople mount a carnival centered on a transvestite Christ accompanied by a Drag Queen Mary Magdalene kissing his wounds, singing songs of political criticism, they are not anymore God’s option for the poor. Carnivals in Latin America are the Christmas of the indecent, and yet they are invisible in theological discourse.

Catherine Keller refers to this as our fear of incarnate or incarnal love. Love and religious practice have become disconnected from the body except for the habit of denying the body. We have lost the ability to celebrate and express joy in our body and not feel guilty about it. Mardi gras and Carnival are reminders that some have not lost that gift and bought into our Western dualistic disparagement of the body. Perhaps it is time to stop rushing past them or ignoring them in shame and embrace the wholistic worship that we are so desperately lacking in the Western church.

Emerging in Hope

2013 January 31

Following the Emergence Christianity gathering a few weeks ago, there have been numerous conversations on blogs, podcasts, and Facebook around the nature of the conversation and who exactly gets to define it. I don’t want to rehash the arguments here nor do I have time for the ill-informed “the emerging church is dead” comments. The world has changed and the church (whether it likes it or not) is changing with it as it has always done. Yes, there were those who claimed the label “emerging” because it was the latest fad and there are those still trying to apply it like a veneer to a dying institution, but what is happening around the world is far larger than any one manifestation of the phenomenon.

But responding to change is never easy. When it is obvious that the way things have been done are no longer working one has the option of simply staking one’s claim in the past or adapting to the new situation. Yet to adapt implies the uncertainty of change and that can lead to fear. Fear of the unknown, yes, but also fear that in making changes we will just be repeating the same mistakes that have come before.

In the midst of all these discussions on emergence, I came across this passage in Anselm Min’s The Solidarity of Others in a Divided World that helped clarify the situation for me –

William James once spoke of two attitudes toward truth and error. One attitude is that of the sceptic, who is driven by an obsessive fear of falling into error and does not want to believe in anything except of sufficient evidence. The other is the attitude of the pragmatist, who is more driven by the hope of finding truth than by the fear of falling into error and is therefore willing to risk even believing in error in order to find truth. Deconstruction is more like the sceptic than the pragmatist. It is fundamentally fearful of all determinate embodiments of human sociality in history because of the terror of the same. It may offer prayers and tears for the coming of the wholly other and its messianic justice, but it does not want to dirty its hands by working at establishing determinate institutions of religion and politics. In the name of differance it flees, in neognostic fashion, from the historical determinacy of matter, body, senses, objectivity, and sociality; from the world of presence, identity, and totality; and takes refuge in the dream of the impossible. (44)

While I would not be so quick to dismiss the need for deconstruction, I see the danger of getting caught up in its cycle of fear. It is one thing to diagnose the problems in the church and its disconnect from the realities of the world, but while voicing such might be a necessary part of a healing process or the claiming of permission to seek freedom, it can be easy to let fear confine us to the refuge of this dream of the impossible.

We have seen the pain and the problems in the church and we want something better. Yet the idea of imperfect people imperfectly trying to put flesh to the idea of moving forward in hope is scary. They will mess things up, they will create broken systems, and they will fail in their attempts to embody the dreams and ideals of the emerging ethos. Inevitably, structures and institutions will develop as the pragmatists seek to build rather than just dream. And because such things have terrorized in the past they in and of themselves are feared. It then becomes easier to attack those who try to actually do something than it is to take that step into the unknown.

I like to dream and to deconstruct, but I need to have hope. I need to have some solid ground upon which to place my feet as I journey towards that hope. I need to see ideas assume flesh and exist in social actualities. I’m not all that good at making it happen, but at heart I am a pragmatist. I cannot just say that a better world is possible, I need to live it. Even if that means I might fail or (what’s even scarier) never stop journeying towards hope always in the process of deconstructing and building.

I am emerging not just out of something but into something. I am done with talk for the sake of talk (or even for the sake of hearing if my voice resonates with others); I need to do something that affirms hope. That is how I am moving forward these days.