Julie Clawson

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Month: April 2009

Afghanistan’s Anti-Woman Law

Posted on April 3, 2009July 10, 2025

I have a new post up at the God’s Politics blog about Afghanistan’s new Anti-Woman Law and I ask why we don’t do more to help bring freedom to oppressed women around the world.

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Last month Afghanistan’s Parliament passed a new law that severely restricts the rights of women.  Although the Afghan constitution calls for equal rights for men and women, this new law imposes standards that some say are worse than what the Taliban demanded.  This law forbids women to leave their homes except for emergencies; it forbids them to work or receive education without their husband’s express permission; it strips mothers of custody rights to their children in case of divorce; it makes it impossible for wives to inherit land or houses from their husbands; and it even permits marital rape, saying that women cannot refuse sexual relations unless they are sick.

And if those violations of women weren’t enough, it appears that President Karzai approved the law in an attempt to win more votes during an election year.  Apparently guaranteeing men the legal right to rape their wives scored high on the felt needs survey for his key swing demographic.  This isn’t simply cultural, or a way to “protect” women, as defenders are saying.  Expressions of conservative Muslim faith do exist that don’t treat women as pawns to be used by men for their own selfish ends.  This is about stripping women of their identity and humanity – controlling all aspects of their lives, including (especially) their bodies.

I’ve heard similar reports out of Iraq.  Since the fall of Saddam and the creation of the U.S. approved government, the rights of women have been restricted.  Many say that things are worse for women these days in Iraq than they were under Saddam.  This seriously bothers me.  In all of our attempts to spread freedom and democracy we seem to actually be making things worse for women.  And while the U.N. is calling for a repeal of this human rights violation and the British press is reporting on the outrage surrounding the law, I’ve heard very little about it in the U.S. press.  Why aren’t we outraged?  Why aren’t we standing up to defend the rights of Afghani women?

I have to wonder if we have been so indoctrinated by the anti-feminist rhetoric of pulpits and politicians that as a culture we instinctively shy away from doing anything that might make us seem like man-hating, bra-burning activists.  Women in our country can be educated, vote, have a bank account and a job, and yet somehow still think the term “feminist” is a bad word.  Freedoms and human rights were fought hard for by our predecessors, who didn’t fear the negative attitudes or hurtful words thrown at them by those who disapprove of equality.  We reap the benefits of those pioneers, but are too constrained by cultural ideologies to help bring those same freedoms to other women.

Sometimes though, outrage and activism are exactly what is needed.

 

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Preparing for Palm Sunday – House of Prayer

Posted on April 2, 2009July 10, 2025

Matthew 21:12-17
12 Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. 13 “It is written,” he said to them, ” ‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.’”
14 The blind and the lame came to him at the temple, and he healed them. 15 But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, “Hosanna to the Son of David,” they were indignant.

The Temple was the center of worship for the Jews. But in the OT we are reminded over and over again (see Isaiah 58:3-8 and Isaiah 1:13-17) that true worship is more than fasting and sacrifices – it is also about helping those in need, treating people fairly, and welcoming all. So after “triumphally” entering Jerusalem and reminding people that the Messiah comes to serve and welcome all nations, Jesus proceeds to the Temple. But as he enters the temple he sees systems set in place for aiding in sacrifices that apparently were taking advantage of the poor – overcharging them, cheating them on exchange. I’m sure as the scattered Jews trickled in for Passover some saw them as easy targets to be exploited – all in the name of worship. This did not go over well with Jesus. He comes in, turns over the tables, and says that stuff about how this should be a house of prayer but it has turned into a den of thieves. Those are strong words in themselves, but once again we need to look at the remez Jesus was implying with those phrases (connoting fuller scripture passages than just what is quoted). Each of those phrases is a quote from the OT prophets speaking directly to how believers should treat others. Today I’ll look at the first, tomorrow the second.

Consider Isaiah 56:1-8 –
1 This is what the LORD says:
“Maintain justice
and do what is right,
for my salvation is close at hand
and my righteousness will soon be revealed.
2 Blessed are those who do this—
who hold it fast,
those who keep the Sabbath without desecrating it,
and keep their hands from doing any evil.”
3 Let no foreigners who have bound themselves to the LORD say,
“The LORD will surely exclude me from his people.”
And let no eunuch complain,
“I am only a dry tree.”
4 For this is what the LORD says:
“To the eunuchs who keep my Sabbaths,
who choose what pleases me
and hold fast to my covenant—
5 to them I will give within my temple and its walls
a memorial and a name
better than sons and daughters;
I will give them an everlasting name
that will endure forever.
6 And foreigners who bind themselves to the LORD
to minister to him,
to love the name of the LORD,
and to be his servants,
all who keep the Sabbath without desecrating it
and who hold fast to my covenant—
7 these I will bring to my holy mountain
and give them joy in my house of prayer.
Their burnt offerings and sacrifices
will be accepted on my altar;
for my house will be called
a house of prayer for all nations.”
8 The Sovereign LORD declares—
he who gathers the exiles of Israel:
“I will gather still others to them
besides those already gathered.”

The house of prayer passage is one of inclusions – of welcoming the nations. Not just the scattered Jews, but all nations. This is an echo of what we were reminded of earlier in the “king on the donkey” passages. The Messiah extends his grace to all – tearing down barriers of nationality, race, gender, sexuality and ability symbolically in the rending of the curtain in the Temple and literally in the tangible acts of his kingdom. In his indignation, Jesus affirms this idea that the place of worship be a “house of prayer” that welcomes even those society typical rejects (like the foreigner and the eunuch). Those who seek to worship should not be excluded on any account.

But in truth it was more common for exclusions to be upheld. Jesus saw the discrimination against poor and foreign Jews and showed his displeasure. But others were regularly not allowed to fully worship in the temple either. Only Jewish men were allowed inside the Temple proper – women, children, and gentiles were only allowed in the outer courts, and eunuch’s were not even allowed to step foot on temple grounds (Deuteronomy 23:1). But Jesus welcomes even the most despised into the Temple – giving them a special place. A practice which his disciples followed.

Take for instance Philip’s encounter with the Ethiopian Eunuch (Acts 8). Philip was all about breaking those barriers and welcoming all – his four single daughters all prophesied (i.e. spoke the word of the Lord, i.e. preached – Acts 21:8-9). He encountered the eunuch on the road as the eunuch was leaving Jerusalem. The eunuch had attempted to come and worship and study at the Temple, but (most likely) had been barred from entry because of his sexual status. He wanted to understand the scriptures, but having been rejected by established religion cynically replies, “How can I,” he said, “unless someone explains it to me?” Philip immediately joins him, discusses theology with him, and welcomes him into the way of Christ through baptism on the spot. Philip understood Jesus’ Palm Sunday rant – that all should be welcome into the Lord’s house of prayer and he wasn’t afraid to live that out.

So I wonder – do we display the same outrage on Palm Sunday when we see churches excluding those Jesus said should not only be included, but given a special place?

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Preparing for Palm Sunday – The Entry

Posted on April 1, 2009July 10, 2025

Matthew 21: 1-11
1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. 3 If anyone says anything to you, say that the Lord needs them, and he will send them right away.”
4 This took place to fulfill what was spoken through the prophet:
5 “Say to Daughter Zion,
‘See, your king comes to you,
gentle and riding on a donkey,
and on a colt, the foal of a donkey.’ ” [a]
6 The disciples went and did as Jesus had instructed them. 7 They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on. 8 A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and those that followed shouted,
“Hosanna [b] to the Son of David!”
“Blessed is he who comes in the name of the Lord!” [c]
“Hosanna [d] in the highest heaven!”
10 When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?”
11 The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”

Sometimes in the waving of branches and the shouts of praise we forget that there is a political significance of Jesus’ triumphal entry into Jerusalem. He entered in a way that directly evoked and in a sense mocked the entry of Pilate and his soldiers into Jerusalem around that same time. Jesus was coming to Jerusalem to celebrate the Passover. During any of these large Jewish holidays when in essence the nations (some estimate 200,000 scattered Jews would return) would be gathering in the city to remember (at Passover at least) the time when they were released from oppression from an empire, the Romans would put on a show of their strength. This involved a military procession into the city culminating at the Palace. The message it sent was – we are in charge, we have the power, acknowledge us as leaders and don’t try anything stupid. It was all about might and power and oppression and exclusion of the other.

Jesus on the other hand entered Jerusalem humbly on a borrowed donkey as the Bible says according to prophecy and this image/reminder caused the people to worship and celebrate. This situation would have reminded the people of the words of the prophet Zechariah. –

See, your king comes to you,
righteous and having salvation,
lowly and riding on a donkey,
on a colt, the foal of a donkey.

And indeed as Luke’s gospel tells us, the people were calling Jesus King as he rode in – much to the chagrin of the Pharisees who were well aware of the political fallout that could cause at a time when the Romans were extra alert. But in reading this passage, we need to remember that in Jewish teaching there’s a thing called a remez, which is device that when a person quotes or evokes the first part of a verse, what they really want is for their hearers to remember the second part of the verse, or the next verse. So to get Jesus’ point for riding in on a donkey we can’t just look at Zechariah 9:9 about the donkey, we have to keep reading. Verse 10 says:

I will take away the chariots from Ephraim (another way of saying “the Jews”)
and the warhorses from Jerusalem,
and the battle bow will be broken.
He will proclaim peace to the nations.
His rule will extend from sea to sea
and from the River to the ends of the earth.

What we begin to see is that Jesus is about something bigger than the Roman oppression, bigger than being referred to as King, and perhaps much bigger than an impromptu worship service. It is about the nations, about his rule extending to the ends of the earth. It’s a lot bigger than the systems and assumptions of the day. Following him involves including and welcoming the nations. Palm Sunday starts with a fun moment of worship, but quickly expands to address larger issues and, as we shall see, more holistic worship. To see more of that though we need to look at what Jesus does next. (to be continued tomorrow)

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Julie Clawson

Julie Clawson
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Writer, mother, dreamer, storyteller...

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"Everything in life is writable about if you have the outgoing guts to do it, and the imagination to improvise." - Sylvia Plath

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