In fairness, no one has actually come to my blog and ranted about the Old Testament laws. So, this post probably isn’t aimed directly at you.
That said, I want to get more and more into writing about them and I could easily imagine many egalitarian Christians looking at me baffled and asking why I would bother at all. That in itself is not so much a problem; it’s great when people ask genuine questions. The difficulty I want to avoid is people saying things up front like, “Yeah, but we’re under grace now,” or “Moses was a misogynist.”
I have no problem sharing a high-five with anyone who believes women are equally as capable of leading as men are; I have no problem sitting with someone who believes that Jesus was the fulfilment of the Old Testament law. But I don’t think egalitarians need to disregard the Old Testament, or the Torah (or those deeply uncomfortable Deuteronomy laws) in order to make their case.
Instead, I think the egalitarian standpoint (that’s the idea men and women might be different but are still equally capable of leadership) is stronger when it has an integrated understanding of the Old Testament, its stories and its laws. This is why I want to write about them.
I reckon one of the biggest chasms between Christian thought and sex-positive thinking comes down to how we understand the word “flesh” in the New Testament. Or in the Greek, σαρξ.
The word appears 147 times and in the NIVUK translation it gets rendered 53 times as either “flesh” or “body”, 23 times as “sinful nature”, and a further 58 times with other meanings, translated either on its own or in conjunction with other words. These uses refer to something associated with humanity or earthliness, ranging from neutral terms like “human ancestry” to loaded terms like “perversion”. (And untranslated 13 times for those who want the maths.)
Of the times that sarx is rendered as flesh or body, the context is often negative, emphasising weakness or mortality.
What’s more, the NIVUK repeatedly translates sarx as ‘flesh’ in Galatians 5. That’s the passage where Paul writes this:
19 The acts of the flesh are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. (NIVUK)
Upshot: it’s very, very easy to come away from the New Testament thinking that flesh is bad, bodies are bad, and anything to do physical pleasure is very, very bad. This is particularly the case for Paul, whose letters account for 20 of the 23 times sarx is translated as “sinful nature”.
The book of Daniel often gets cited as the model for Christians to follow because he doesn’t acculturate, famously refusing the king’s food. The thing is, there are people other than Daniel in the Bible who did acculturate and brought God’s salvation and transformation into the world by doing so. (Esther and Joseph being the two leading examples.)
In my last post, I wrote about how the UK and US churches’ use of Daniel to promote non-conformity is problematic; in this post I want to dig deeper into assumptions that underpin our ‘Daniel-only’ models of church.
One of my bugbears about the church in the UK and US, is the strong emphasis of non-conformity.
We’re told to be like Daniel and show our distinctiveness. We have to be bold like Shadrach, Meshach and Abednego who would face the fiery furnace sooner than bow down to the Babylonian king. As Paul put it in Romans 12:2, “Do not conform to the pattern of this world.”
I’ve been thinking a lot recently about purity pledges.
For the uninitiated, these are when Christian teenagers (both male and female, though it seems to be more common for girls) promise to be sexually abstinent until marriage. The promise is made usually around the time they hit puberty and girls sometimes buy or receive a ‘purity ring’, possibly given to them by their parents. In the more extreme forms, you have ‘purity balls’, where young girls go on ‘dates’ with their fathers during which they promise that they will not to have sex or marry against his wishes. Sometimes, they even sign a covenant to that effect.
I’ve read a number of articles and stories about the damaging effects of these pledges and the culture which endorses them (witness the links above).
What I haven’t seen is a theological, Bible-focussed discussion of the concept of pledges, or how they compare to the various kinds of commitments we see in the Bible.
I’m guessing one of the reasons for this is because, at a glance, the Bible seems to paint a confusing picture. Solemn promises are meant to be kept, yet there are many examples where keeping a promise led to death and destruction. We also have Jesus’ teaching that we shouldn’t swear anything at all – which is somewhat puzzling for couples who (like myself) have made wedding vows. So, are promises good or not? And what kind of commitment is a purity pledge?
To answer these questions, I’ll first look at the different types of commitment in the Bible (this post), then I’ll look at what characterises good and bad commitments, and lastly I’ll apply the findings of those two posts to the specific example of purity pledges.
Here we go. (Grab a cuppa, this post has 3,500 words.)
It is 500 years to the day (well, sort of, if we don’t worry about the shift to the Gregorian calendar) since Martin Luther nailed his 95 theses onto the door of All Saints’ Church in Wittenburg, on 31 October 1517. His actions kicked off the reformation – a movement during which the protestant denominations split away from the Roman Catholic church.
Coming from a protestant background, this seems a fitting time for me to write 95 short statements on the themes of this blog. Of course, they don’t cover everything! But you’ll find in them thoughts and theologies that either have been, or will be, very much an integral part of my writing. (And when I’m cribbing someone else’s work, I’ve put their name in brackets.) I’ve split them into ten categories:
I just remembered that I can reblog from other sites. So, here is part 2 of the modesty series I’ve been writing for Ezer Rising.
by Christine Woolgar It might have escaped your notice, but Hogwarts has a dress code. In having a uniform, Hogwarts’ follows mainstream practice in UK primary and secondary schools (that is, those for pupils up to the age of 16). Uniforms certainly differ, but regardless of how a school is funded, they all have […]
So… the fabulous Sierra White has asked me to share some thoughts on modesty for her Facebook page Ezer Rising (and blog: Ezer Rising), which (if you didn’t know) is committed to sharing content about women’s equality from a Christian perspective.
First thing I’ll say is that I’m going to approach modesty in a way that I haven’t seen done elsewhere. Not because other ways are necessarily wrong or flawed, but because different ways of looking at things work for different people. And sometimes a different perspective can help us appreciate things that we hadn’t seen before.
For the Christians reading this, this also means I’m not going to start with Bible passages to make my case. I love the Bible, but if we start with a question like “What does the Bible say about modesty?” then it’s very easy to look for the word “modesty” and find ourselves constrained to considering only a few passages. Instead of doing that, I’ll step back and ask “What is modesty?” You can then go away and weigh my ideas against what you find in the Bible. (Or not, if the Bible isn’t really your book.)
I got home tired. My temp job was uncomfortably far from where I lived, and I hated the travel. I was in my early twenties having moved away from home a few months previously; meanwhile, I was living on my own, trying to land myself a permanent job, and manage the sky-high rent I was paying.
And you have to understand, the rent really was sky-high for a single person. Because the original plan was that I’d share the property with my best friend. Except, her efforts to land a job had been met with even less success than mine. So it didn’t happen. Later, once the minimum time was up on the tenancy, I moved into something more affordable. (Also met two fabulous friends in the process, so not complaining there.)
So yes, I got home tired. I put the light on. I put my stuff down. I went through to the living room. I came back into the kitchen. And then… I noticed something had moved. I can’t remember what exactly what it was, but a cold feeling came over me as I realised someone had been in the house. What had they done? What had they taken? What if they’d taken the landlord’s stuff?
Then I noticed all the dirty washing up was now clean and stacked neatly on the draining board.
I recently had the privilege of being able to guest post on the blog of Ashley Easter. She asked me to write about how I understand consent – what it is and what it isn’t. Over 5,500 words later (and more hours than I counted) the essay was complete. I hadn’t meant for it to be that long, but it roughly breaks down into three segments:
Understanding sex and consent in context
Giving and receiving consent
Bad consent and withdrawing consent
I will repost the contents of it on this blog in a few months time, but meanwhile I wanted to post this picture. It’s a zoomed-out version of the full essay and everything highlighted in red is something my husband and I didn’t know when we married. Seriously!
I was recently asked if the idea of ‘the One’ was biblical and I decided to blog about it as I think it’s essentially a question about how romance relates to hope.
The very boring short answer is No, for the simple reason that many modern romance narratives (including the idea of ‘soul-mates’ and the ‘One True Love’) have literary origins which are much later than the Bible.
But that doesn’t answer much more interesting questions like whether God intends everyone to experience romantic affection or whether a Christian can expect to meet their ‘One’ miraculously.
So, I’ve put a few thoughts on the boring short question in an appendix, and have written a post that tries to address those questions instead. Also, because the original question asked about the Bible, I’ve framed most of my answers using examples from it.
So: is the idea of ‘the One’ consistent with the Bible?
I’m going to say more no than yes.
It’s not that God never does bring ‘the One’ into a Christian’s life (he does), but specifically expecting that God will do this makes too many assumptions about life and how God works. And it encourages too many unhelpful behaviours.
Only hope that is robust enough to engage with the reality of death is worthy of the name. 
I’ve always loved science fiction and fantasy for its way of playing with ideas – and there are plenty that play with dystopian alternate realities from which heroes and innocents are saved.
Three such SF&F stories have stayed with me over the years: from Star Trek: Voyager, Xena: Warrior Princess and Buffy the Vampire Slayer. (And consider this your spoiler alert if you carry on reading.)
With their different qualities, each story says something about hope – a topic that I keep coming back to and whose mention was no accident in my Twitter name @hope4greyplaces. However, what is also intriguing about these stories is some of the ways in which their understanding of hope differs from the Christian understanding and the theology of Juergen Moltmann. And, I dare say, the implications are far-reaching.
The way I see it, if you’re looking to have great sex with the same person for the rest of your life, there are three strands to work on:
Being a decent human being
Understanding the body
Using your imagination
Much sex advice focuses only on one or two of these, or (worse) focuses too much on detailed points or ideas without first asking other questions to give context. But the “key” to a lasting and satisfying sex life is never “just this” or “just that”. It’s the combination of many positive factors working well together and the absence of negative factors that would hinder it. So let’s have a look at these three strands and some of the sex advice given in relation to them.
I recently wrote a post in which I mentioned that my husband and I went for psychosexual therapy (you can find it here: On the receiving end of sex – why it’s not just about giving). Much to my surprise, I was soon contacted by someone asking about the therapy – because they and their spouse were also thinking about it. Our correspondence was only brief, but in that time I learned that they, like my husband and me, were Christians and that they came from an evangelical background. Now, I don’t currently identify as an evangelical, but evangelicalism certainly influenced how I was brought up and how I thought about sex. So perhaps it was unsurprising that I felt for this person and ached to tell them something that would be of benefit to them. So I went away, thought about it, and wrote this (quite long) collection of thoughts. (If you’re after something short and sweet on what sex is about in the first place, try this: The key to lifelong sex? Get the right advice.)