The angel Gabriel famously announced to Mary that she would become miraculously pregnant with Jesus, and later the same message was given to Joseph (presumably by Gabriel, though the text doesn’t say). However, by my count, there are 13 stories of special pregnancies or prophecy over newly-born babies in the Bible. For each of them, I ask which parent did God tell first?
So, this is the season of Pentecost. In the Christian calendar, it’s when the church celebrates the coming of the Holy Spirit and the full inclusion of Gentiles as children and heirs of the promise God made to Abraham, way way back when. (See Galatians 3:29 or, like, the book of Romans.)
Although the story of Acts chapters 1 and 2 was familiar to me growing up, I don’t think I quite appreciated how radical the idea of Gentile inclusion was for the early church. Instead, the narrative was gutted to a simplistic “law bad, faith good.” This anti Old Testament law sentiment never sat right with me but, more to the point, this version of the gospel meant that the story of Acts never challenged me to be inclusive in my theology.
Instead, that lightbulb moment came when I better understood Isaiah 56. So, in this post I’m going to talk about how I think priesthood relates to inclusion, and how I reconcile the apparent contrasts between Deuteronomy 23:1 and Isaiah 56:4-5.
1 Corinthians 15 is one of those chapters you literally have to read verse by verse. Then you read each verse again about 4 times to get it. – Sierra White
Paul’s first letter to the church in Corinth, chapter 15, is one of the greatest chapters of the New Testament and it’s all about resurrection. At 58 verses, it is, in itself, a modestly sized sermon when you hear it preached on today, it is often tackled in very small chunks. And you can see why — there’s a lot to unpack.
But what I’m going to do in this post and the next three, is sweep through the entire chapter. Albeit, without reading every verse four times! The aim here isn’t to say everything that’s worth saying or to deconstruct every warped interpretation you might have heard. Rather, it’s to give a light touch explanation of how this how symphony fits together.
Much of what I’ll be sharing comes from three particular books that I’ve read over the last few years:
Living Hope, by Russell Hebert, published by Epworth and then by Kevin Mayhew. The book discusses the theology of Jürgen Moltmann in the context of palliative care.
The second book is Surprised by Hope, by Tom Wright, published by SPCK.
The third book is Body: Biblical Spirituality for the Whole Person, by Paula Gooder, published by SPCK.
So there is going to be a lot in this series on hope, resurrection and the body. That said, I’m not doing this because I want to give you an academic lecture. I’m doing this because I believe hope is for everyone, resurrection is for everyone and, having a body and being part of the body of Christ is for everyone. I learnt about those three things, from these books. It is my hope and prayer that the understanding I received will dwell richly within you and work transformation in your lives, as much as it has done in mine over the last few years – if not more so.
Making a financial success of a new book is not an easy business in the age of the internet, especially if you’re writing for a niche market through a small publisher. So I can understand the desire to market your work wherever and whenever you can, milking the social media machine for all its promotional worth.
That being the case, I’m not really against Canon Press making short videos of Rachel Jankovic espousing her gospel of obedience whilst she peels potatoes and answers her scandalizzzed critics. Hey, if I had a new book to promote, I’d love that kind of support from my publisher.
But what should we be making of these videos? How should we react when she derides Beth Moore and the “encroaching feminism” that dares to suggest women can and should preach in the pulpit? Should we be angry, frustrated? Should we watch or boycott? Should we analyse or parody?
I see the same essential marriage advice given time and time again: “be self-giving, not self-seeking”. Depending on who you listen to, and in what context, the message ranges from the quite helpful to the incredibly toxic.
It can push for balance and mutuality — if both spouses seek the other’s wellbeing, then both will also be on the receiving end and good things tend to happen. But it can also give the impression that marriage is about work or indeed ‘sanctifying’ your spouse. Throw in false assumptions about what men and women need for their well-being (e.g. women need security, men need sex) and it’s a recipe for abuse.
That said, it’s hard for Christians to shake the feeling that marriage is about more than one individual and that marriage shouldn’t come at the expense of one spouse. So, you can see why Christians might encourage self-giving rather than self-seeking for good marital relations.
But I think this approach is fundamentally flawed.
Over the last week or so, a #poemfortheresistance by Kaitlin Hardy Shetler has been making waves on the internet. Both stark and poignant, it contemplates whether Mary’s experience of breast-feeing Jesus was anything like the author’s earthy experience. (Its text is at the bottom of this post.)
The poem has many layers but it lands the author’s view that the coarse image of a teenage girl, with cracked nipples maybe, breast-feeding Jesus, says far more about the truth and relevance of the Christmas story than the many sermons you might hear from privileged male preachers who gate-keep women from the pulpit.
At the time I write, the poem has garnered over 40,000 reactions on Facebook and 29,000 shares (not counting the ones where people copied the text into their own posts). It’s clearly resonated with a lot of people, however it’s also been deemed silly or irrelevant by some, offensive to others.
In particular, Rachel Jankovic criticises the poem for misstating the scandal of Christmas as “some kind of woman power thing” when the real scandal (in her view) is obedience to God.
Complementarians, egalitarians and kinksters are three groups of people who all frequently talk about submission in the context of a sexual relationship but using different words with different meanings.
John MacArthur was recently asked what he thought of Beth Moore. In addition to telling her to ‘go home’, he said: “There’s no case that can be made biblically for a woman preacher – period – paragraph – end of discussion.” (Video here.)
(…and marital rape, 1 Corinthians and ‘disciplining your body’. This post is a response to another Christian blogger who I hope you haven’t heard of. I’ve made two videos covering this post on my Facebook: part 1 is here and part 2 is here.)
There is this idea amongst certain Christians, that if a husband feels like sex and his wife is there, then she should habitually allow him to have sex with her even when she doesn’t feel like it. ‘Wives mustn’t deprive their husbands,’ they say, quoting 1 Corinthians chapter 7.
The problem with this kind of teaching is that it normalises prioritisation of the husband’s wants and needs over the the wife’s wants and needs, and it ignores the asymmetry of men’s and women’s bodies.
It’s also not what Paul was saying when he wrote to the church in Corinth. Back then, Christians had this idea that you were more holy if you abstained from sex continuously. But Paul was like, ‘Er, no. Husbands and wives shouldn’t deprive each other except by mutual consent.’
Why did he write that? Because, amongst other reasons, he knew that sex is one of the ways that spouses can celebrate their intimacy together. So unless there’s some adverse circumstance, it doesn’t make sense for couples to continuously abstain from this physical act of mutual affirmation. And I would agree.
That said, you can’t physically affirm someone when you feel that they pressure you, or ignore you, or use you.
And sometimes that’s how wives feel when they’re approached for sex.
Her topic is sex (for married, Christian, heterosexual couples) and she finds that a lot of people come to her blog for sex and begin to deconstruct a number of their (false) complementarian beliefs. Which is an absolutely fabulous work.
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.
Primrose Everdeen from The Hunger Games – MockingJay part 2Last week was eventful.
On Tuesday (11th December) I received a message from a friend about a recent post on Medium titled The Ezer Rising Story.
The friend was Sierra White, who founded and runs a small social media platform called Ezer Rising. The post was an account from six people, five of whom were former members of the Ezer Rising team, about how Sierra was abusive and the platform wasn’t a safe space.
Sierra said she was “just floored.”
It wasn’t the first time she had messaged me and others in this way. Like the previous times, I encouraged her not to respond. Though, unlike the previous times, I decided I would.
Photo credit: Martin Jernberg https://unsplash.com/@martinjernberg
Over the last few years I’ve found that there are some words that I’ve started to use or think about more frequently. They’re little tools, like an adjustable wrench or an alum key, that I never much needed when I was growing up, but are now really handy. Probably because I’m more purposeful and aware when it comes to theological deconstruction and reconstruction.
Last week, I met up with a good friend, also a blogger, whose areas of interest overlap with mine particularly in regard to consent and feminism. Though she’s not a Christian, a few months ago I had asked if she would read chapter 6 of Tim and Kathy Keller’s book The Meaning of Marriage (Hodder & Stoughton, London, 2013). For those less familiar, this is where Kathy Keller squarely sets out her complementarian theology and how she found joy accepting the ‘divinely assigned’ role of her gender by submitting to her husband Tim.
I asked my friend Amy to read it because I wanted a second opinion. I felt Kathy sounded eerily like a woman who’d been conditioned to believe she was a ‘submissive’ in the BDSM sense, even though she wasn’t one – much like Ana in Fifty Shades of Grey (click here for what I mean by ‘BDSM’ and ‘submissive’).
Amy had been through an abusive 24/7 dominant/submissive relationship and she blogs regularly about BDSM, so I was interested to know her thoughts. Also, as someone who isn’t in the church, and who hasn’t exited the church, she didn’t have any theological axes to grind.
I got a flavour of her reaction when she messaged me the day before we met up:
So… it’s okay that my notes on this book contain a lot of RAGE CAPS, right? 😀
When we met she read her comments to me a little hesitantly, in case she was being too scathing in her criticisms. She needn’t have worried. From my perspective it was satisfying to hear her name several of my key complaints against this chapter and complementarianism in general.
But what surprised me was her take on the Trinity.
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