Archive for August, 2017


 

Lectionary Reading

Romans 12:1-8

New Revised Standard Version (NRSV)

12 I appeal to you therefore, brothers and sisters,[a] by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual[b] worship. Do not be conformed to this world,[c] but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.[d]

For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and not all the members have the same function, so we, who are many, are one body in Christ, and individually we are members one of another. We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; ministry, in ministering; the teacher, in teaching; the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.

 

I know nothing

(to the tune of Frere Jacques, Kinsler Institute)

I know nothing
I know nothing
Not a thing
Not a thing
Nothing about anything
Nothing about anything
This is good
This is good

 

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Begin, Begin

(words Talitha Fraser, melody Samara Pitt)

begin
begin
begin anywhere
set out
step out
that is where to start
one day you do it
different than yesterday
ever so slightly
and it changes the world

 

Let it go

Leunig

Let it go,
Let it out,
Let it all unravel,
Let it free
And it will be
A path on which to travel.

 

God, did you see the news today?

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God, did you see the news today?

We’re killing one another.
We’re killing in places killing has gone on so long we don’t know how to stop…
We’re killing next door.
We’re killing one another.

God, did you see the news today?

We’re laying waste to the world
to consume, consume, consume
an appetite “stuff” cannot sate.
Our elders know. Our elders tell us.
We ignore their wisdom.

God, did you see the news today?

People are saying hateful, hurtful things
what is right, what is wrong
what is holy, what is profane
…as if we know. As if we could know.

God, did you see the news today?

Were you there when we turned the boats away?
We are denying people food, electricity, sanitation, shelter, medical care…
We are denying people their basic human rights.

People are grieved and weary.
Longing for a world that is different
but not knowing where to start.
Not knowing how to start.
All victims, variously blind.

I’m not pointing fingers, I’m raising my hand.
I need Your help. We need Your help.

Amen

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The prayer of the martyrs ought to be outlawed, forbidden on our lips.  In the middle ages, popes placed whole towns under interdict. No public prayer, no eucharist, no baptisms, no burial service for the dead – until public crime was expiated.  The Church could not continue the work of Christ while the will of Christ was violated, despised.  In somewhat the same way today, the pope should order all churches closed, all services suspended in those nations which prepare nuclear war.  A universal interdict! For the nuclear arms race threatens the greatest crime since the crucifixion – the Hiroshimizing of all the earth, a firestorm, the finis of the human adventure…

…The moral void precedes the cosmic one, and prepares for it.

…What could be more contemptuous of the God of creation than the presence of the Beast in the sanctuary?

…”Every time a bomb falls in Vietnam,” wrote a Catholic from Saigon in 1966, “every time a village is burned or a child maimed, all your fine Christian words, your words about peaceable Christian intentions and good faith, are put to naught.”

…His works are otherwise…

– His works are performed in the desert, where people are at the end of their rope, without armies, weapons, protection, money, self-assurance, magic rites, strange gods.
– His works are a liberation. They unmask our inward slavery, out fitful wills, our egos, our violence.
– His works are penitential. They include a willingness on our part to endure his absence, his silence, his furious anger.  They will not allow is our fifty-fifty compromise; so much for Caesar, so much for God. (For those who serve God, there is nothing left for Caesar.)
– His works are gracious, in the root sense of the word. His favour does not wait upon our “ups” and “downs,” the narcotic of our moods, nudged this way and that by the tides of this world. “Turn to us that we may turn to you.” His is the first move. Indeed how else could we be moved?

…when we pray, we pray to an exiled king, a renegade among the peoples, a raging holy one, steeped in dishonour.  He is the sport and mockery of all, pushed to the edge of the world, edged out of consciousness.

…Grant us at least the presence of your absence.  Let us taste that void, at the heart of the raucous yelling of prisoners, the void between the bars, between the hours that hang around like days, the days that stand like years. Touch our hearts that die in your absence. Bitter, bitter.

 

excerpts from pages 50-68, Beside the Sea of Glass, Daniel Berrigan

A stunning invocation to authentic practice and expression of faith both for non-violence/nuclear disarmament but also any other issue of justice.

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In July a friend posted a link to this article “Against Self-Criticism: Adam Phillips on How Our Internal Critics Enslave Us, the Stockholm Syndrome of the Superego, and the Power of Multiple Interpretations” – it’s one of those rabbit hole things where you follow links within links to whole other articles… in a good way.  I think I experience some intersectionality in self-criticism being female and having a spirituality that calls me to try and live as a “good” person. Parking tidbits here so I keep thinking about them.

  • what kind of person would your critic be if you met them in person?
    boring? cruel? bully? abusive? would you keep them in your life?
  • if the critic mutilates, deforms, distorts our character… whose voices do you trust to speak to your character? what would you say if it were happening to someone else? what does it look like to defend yourself the way you would defend someone else against this kind of negativity? what techniques do you have for combating the critic when it’s a voice that feels loud?
  • the article refers to this critic as a mechanism of “unrelenting internal violence”. As an advocate of non-violence what tools and techniques are available to you to respond to, engage with and mitigate the impact of the critic?

 

“…in our capacity for merciless self-criticism. We tend to go far beyond the self-corrective lucidity necessary for improving our shortcomings, instead berating and belittling ourselves for our foibles with a special kind of masochism.”

“In Freud’s vision of things we are, above all, ambivalent animals: wherever we hate, we love; wherever we love, we hate. If someone can satisfy us, they can also frustrate us; and if someone can frustrate us, we always believe that they can satisfy us. We criticize when we are frustrated — or when we are trying to describe our frustration, however obliquely — and praise when we are more satisfied, and vice versa. Ambivalence does not, in the Freudian story, mean mixed feelings, it means opposing feelings… these contradictory feelings are our ‘common source’ they enter into everything we do. They are the medium in which we do everything. We are ambivalent, in Freud’s view, about anything and everything that matters to us; indeed, ambivalence is the way we recognize that someone or something has become significant to us… Where there is devotion there is always protest… where there is trust there is suspicion.”

“You can only understand anything that matters — dreams, neurotic symptoms, literature — by overinterpreting it; by seeing it from different aspects as the product of multiple impulses. Overinterpretation here means not settling for one interpretation, however apparently compelling it is. Indeed, the implication is — and here is Freud’s ongoing suspicion, or ambivalence, about psychoanalysis — that the more persuasive, the more compelling, the more authoritative, the interpretation is, the less credible it is, or should be. The interpretation might be the violent attempt to presume to set a limit where no limit can be set.”

Did you see the news today?

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Did you see the news today?
Law failed love.
Let love be law.

Did you see the news today?
Hospitality failed love.
Let love be hospitality.

Did you see the news today?
Justice failed love.
Let love be justice.

Did you see?

 

Talitha Fraser

 

 

4 – 5 August 2017, the Australian Collaborators in Feminist Theologies curated a symposium to explore feminist theological perspectives on dialogue, disagreement and conflict, as well as the intersections of theology with ethnicity, race, and cultural “norms”. Welcoming international keynote speakers M. Shawn Copeland (Boston College, Boston), Ruth Duck and Cynthia Wilson (both Garrett-Evangelical Theological Seminary, Chicago). 

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Elizabeth Boase

Came up with the topic of this session/panel through an open process of listening… counter-cultural and subversive. How can our medium be our message?

Katherine Massam

“If you persist in your efforts to influence the official church, to become part of its decision-making, you will only break your heart and lose hope. What you must do is go around to the back and CREATE A GARDEN. Some day they will look out and see its beauty and marvel at its life.” – Anne Thurston

See the reality. Patriarchy is real. We can become socialised and complicit. Benefit ourselves from the patriarchal system. It is a personal (individual) and systemic (collective) task to change this. Need to create a new ecosystem that’s collaborative. The top-down systems are easier, faster, feel more efficient… than being collaborative, must choose not to want to replicate or reinforce existing structures.

God comes to us disguised as our lives. #mystics #incarnation.

We must reflect on our experience.  While this can be seen as “pooling our ignorance” or becoming “stuck”. Transformative education should see everyone in the room learning. Teachers and student.

Ref: Pedagogy of the Oppressed – Paulo Freire

Ref: “Aint I a Woman?” speech by Sojourner Truth

4 touchstones:

  • experience, shared
  • reflection, deepended
  • faith, expressed
  • insights, reinforced

Stand and stretch: Open posture = strength and confidence, closed posture = stress.

Tania Wittwer

As a member of committees or commissions work to have more female members.  Not merely top-down leadership but appeal and create opportunities for mediation and consensus decision-making. Create sub/small working groups as an opportunity to develop trust. Coach and support up and sideways. Whiteboard ALL the ideas, then ask: What’s worth fighting over? Headship/submission >> connection to domestic violence.

Deidre Palmer

As a young adult participated in life-giving community and unjust structures.

Ref: In Memory of Her: A Feminist Theological Reconstruction of Christian Origins – Elisabeth Schüssler Fiorenza

Ref: The Church and the Power of the Spirit – Jurgen Moltmann

Church as a liberation community. Non-hierarchal. Acknowledge. Affirm. Name power balances. Job titles reflect the role your play, NOT status.

Changes forged out of pain.Movement of the Holy Spirit, moves toward equality. Apart from and despite the church. Need to partner, be active learners and work with God to mend Creation. Justice is integral to the gospel.  The political is personal. We must raise up those whose voices have been silenced or diminished.

In the Uniting Church, the power is shaped by Councils – not individual but collective.  Rotating and reviewed leadership.  There has been a resistance to structures… making decisions as ‘synods’ and ‘assemblies’ instead of small groups, power-concentrated and speaking for others. There is a commitment to keep our foundations broad and have full participation. Individual voices and gifts are affirmed within the collective.

Look around and ask: where are the places and spaces where things are working well now? What makes them different? How do you resist? What does formation look like there?

In-table discussions: We extend the metaphor – first woman makes a garden (outside patriarchal systems), second woman dwells in the house trying to renovate it while it’s inhabited (working within patriarchal systems) third woman describes open-plan design with indoor/outdoor flow (something that combines both elements)… sometimes easier to know what your role is, to resist/advocate/speak-up when working within the patriarchal system.

 

Poem: I put my piece of truth – Talitha Fraser

 

People of Colour @ Australian Collaborators in Feminist Theologies – Seforosa Carroll

Yesterday there was a separate gathering for Aboriginal and those identifying as People of Colour.  Acknowledge the paradox of this: the need to have a gathering separate from this one (not participating) and being allowed to gather separately (so valued that this is resourced however is needed).

Last year was the inaugural gathering of this group and there were perhaps 3 POK here. This year that is more like 20. Want to acknowledge what has gone into that increase. While there is interest in our theologies and our feminist theologies – this is not the platform where we can discern what that is for us – we want other space.  We want to encourage and mentor POK women to do papers.  We think our creativity and cultural epistemology have something to contribute. We want to do our own work to grow, to develop our confidence and voice… down the track we hope to then be able to share that in this space. To come together and find comfort en masse.

We each have a uniqueness in God – that uniqueness celebrates and glorifies God. We don’t meet separately to ‘keep ourselves apart’ but to move from what is common to what we can say about our difference – in this way we can learn from each other and keep our identity – Adele Ventris

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Africana Womanist Theology: A Hermeneutic of Suspicion and Hope – Rev. Cynthia Wilson

The marginalised bring their hermeneutic to their marginalised space.

Born in New Orleans: black, woman, pastors kid, one of six children (only girl). Had to figure it out for myself.  This was in some ways insulated because my brothers and father were protective but I feared for the men’s lives daily in the bayou and cypress trees where black bodies swung.  I sang because I wanted to cry out for life for my brothers.  The dark cloud hanging overhead was overcome through song… Holy Ghost will not descend without a song.  African proverb: When you sing, you pray twice.

  1. Womanist Theology confronts the demons of race, womanhood, and political capital that ravage the lives and spaces of Black women. At the same time, it vigorously affirms their God-likeness.
  2. Womanist Theology acknowledges, affirms and critiques the attributes of their faith community, the church and beyond.
  3. Womanist Theology seeks to call into question forces that suppress Black women’s voices while investigating certain epistemological presuppositions.
  4. Womanist Theology interrogates the theology of Black males, replacing it with more inclusive, liberating reconstruction of knowledge and authority.
  5. Womanist Theology utilizes an anthropological and dialogical method utilizing the following sources: personal narratives, domestic violence, psychological trauma, womanist ethnography, and syncretistic religiosity, real life stories of poor/Africana women, and other women of colour throughout the world.
  6. Womanist Theology turns up the volume of voices that are illiterate, economically deprived, that hold the environment in high regard, and that are typically ignored by this 21st century capitalist world.
  7. Womanist Theology re-kindles AND validates Africana women ancestors through Ritual “Re”-membrance.

UBUNTU “I am because you are.”

SAWABONO “I see you.”

Personal pronouns don’t function he/she, me/you but are grounded in the universal “we”.

Eschatological hope, although sometimes I wish my eyes hadn’t been opened, “my heart says yes and my feet say Go!“…someday we will be the free people we were created to be.

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Veiled Resistance: The Cognitive Dissonance of Vision in Genesis 38 – Carolyn Alsen

Helpful if you read Psalm 38 for context

Wearing a veil is seen as touching on two issues gender domination/headship and ethnicity. Wearing a veil is carrying these dual layers and wearers are doubly ‘colonised’. Who is the ‘ideal reader’ that Genesis 38 is written for? …white, Israelite, male?

Tamar, through choosing her clothes, can identify as “foreign woman” or “Israelite woman” and as widowed or prostitute.  There are social and cultural norms about how she is seen and not seen according to what she is wearing. Reading through the passage: who sees and doesn’t see her? In this story Tamar employs the conforming veil as an act of resistance.

Woman using perceptions of the veil as a weapons is still happening now > suicide bombers in Nigeria.

To wear a veil meant you were upper-class and married. If you wore them when you weren’t these things > punishable offence.

The Bible mistranslates “temple officiates” as “temple prostitutes”

zonar (gendered) social position of women (or subordinated men) when they sell sex.

hatas’if, veil (non-gendered) take off, wrap up, cover, put on.

Is it to be punished for the wrong use? Or is it normative use?
Licit – accepted socially but not morally vs. deviant.

        Remove widows garments :: have meeting in veil :: put on widows garments again.
could get in trouble
(tribe)

what is seen and not seen?
‘gaze’ and ‘identity’

– what is going on between how others see Tamar and how she sees herself?

Law-keeping ?          Law-breaking?
Israelite?                    Canaanite?
Solidarity/priest       Othering “zonah” fetishcised

Unresolvable.  Ambiguity of identity contrasted with public visibility.

Hera and Judah have different opinions of Tamar – who’s right or who’s wrong? Is Tamar both?

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“Because of the Angels”: The Unveiling of Women and the Body Politic – Sally Douglas

Helpful if you read 1 Cor 11:1-10 for context

Paul gives three reasons why women should have their heads covered:

  • inferiority
  • cultural norms
  • “because of the angels”

“The angels” refers here to those evil angels fallen from the Heavenly Court who rape and wreak havoc. (Gal 1:8) Enochian angels fell from heaven for women “going to them”. The consequences of this rape ruined men, women and the earth… > gave birth to giants >responsible for evil in the world. Killed in the Flood but spirits stay on the earth. Rise up against women and children because they come from them >>climate change.

Veiling is a source of conflict.

Try saying it’s down to individual choice but that seems insufficient. Still perceived that it stops a woman’s flourishing and personhood. The “malevolent constructed male gaze” exists to the detriment of women AND men. As objects of male desire we can reduce the risk from male gaze by altering our dress/wearing veil.

Irony – genital mutilation – advocate in the east but it’s happening in the west.

Commodity either way.  A woman might well feel liberated by wearing a veil or genital mutilation, not arguing that, but dehumanising malevolent constructed male gaze needs to be named and called out. What might safe-guard women now?

If the gaze of Christ is given precedence. Not the white skin, blue eyed, blond, pretty Jesus but the One, Cosmic, Sophia… that nourishes. 2 Cor 3: Veiling and unveiling of Moses. Collective language, shared experience and ongoing.

13 We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. 14 But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away.15 Even to this day when Moses is read, a veil covers their hearts. 16 But whenever anyone turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.18 And we all, who with unveiled faces contemplate[a] the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit. (2 Cor 3)

2 Cor 4: Mystical gaze of Jesus, we are gazed upon, encounter Divine, are changed.

And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God. For what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,”[a] made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ…. 18 So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.

The same lens through which we see God, each other and ourselves can give us freedom. In this gaze we can be liberated from the power of all other gazes. There is an invitation and provocation in that.
We are given a choice – not controlled or influenced by nor in resistance to. We are all beloved subjects of the Divine.

Exorcism is for victims.  Not much about evil spirits in the Old Testament but then in the New Testament – boom!

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Hillary, Shame and Psalm 71 – Michelle Eastwood

Hillary Rodham Clinton 1975 m. Bill Clinton, 1980 had daughter Chelsea, 1993 First Lady.
BA and Yale Law.  Awarded “Most Admired Woman” 20 times altogether and 14 years in a row.

Moses vs. Aaron and Miriam – cloud makes, only, Miriam leprous. Only woman is affected. Author trying to minimise her leadership.

Abortion reduces both maternal and infant mortality. Hillary grilled for her position. Evangelical Christian Right’s perception is that bible gender roles are under attack (by feminists for their own power and glory), values compromised, slippery slope to decline of the world as we know it.

Bill’s infidelity held against Hillary… didn’t handle it well, misogyny, sexism…

Helpful if you read Psalm 71 for context

Psalm 71 is a song of lament and a cry for justice.  Women are shamed a lot in the Bible.  In this passage shame is shifted to dealers. v7 I have been a portent (faithfulness) v18 grey hairs (Hillary still stands, a testament to those who have tried to shame her). The shame is not destroyed but displaced. Evangelical Christian Right their own undoing > Trump. In the gospels Jesus is shamed – a sense we become more godly through experiencing shame.

4 – 5 August 2017, the Australian Collaborators in Feminist Theologies curated a symposium to explore feminist theological perspectives on dialogue, disagreement and conflict, as well as the intersections of theology with ethnicity, race, and cultural “norms”. Welcoming international keynote speakers M. Shawn Copeland (Boston College, Boston), Ruth Duck and Cynthia Wilson (both Garrett-Evangelical Theological Seminary, Chicago). 

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Questions, Connections and Stories – Ruth Duck

Womb of life, and source of being, home of every restless heart,
in your arms the world’s awakened; you have loved us from the start.
We, you children, gather ’round you, at the table you prepare.
Sharing stories, tears and laughter, we are nurtured by your care.

(Chalice Hymnal, 1995 Ruth Duck)

Many women clergy are part time – is that our of necessity or by choice?

Invited to share our gifts with the church but not invited into leadership and planning.

Sugar-coated feminism unites people by choosing to ignore our differences. Are woman respecting one another in their diversity? How can we share a position on issues without marginalising one another?

Been re-writing hymns since 1974, need to be wary of use of language e.g. using light (good) and dark (bad) > this language reinforces racial stereotypes.  Need to be using accessible and expansive language.  Not just male or female but neither like living water, bread, vine….

Galatians:  27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.

Lead on, O cloud of Presence, the exodus is come,
in wilderness and desert our tribe shall make its home.
Our slavery left behind us, new hopes within us grow.
We seek the land of promise where milk and honey flow.

(The Faith We Sing Hymnal, Ruth Duck ref: Exod. 13:21-22)

 

“Being ordained and finding a job are two different things”
– Bryan Cones

“A woman in leadership is not necessarily a feminist in leadership”
– Stephen Burns

 

At the table of Christa – Nicola Slee

The women do not serve
but are served

The children are not silent
but chatter

The menfolk do not dominate
but co-operate

The animals are not shussed away
but are welcomed

At the table of Christa

There is no seat of honour
for all are honoured

There is no etiquette
except for the performance of grace

There is no dress code
except the garments of honesty

There is no fine cuisine
other than the bread of justice…. (cont.)

WELCOME TO HER TABLE

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“Why don’t you call him your husband?” Negotiating the Heteronorm – Bryan Cones

In a parallel reading of the Witnessing and Blessing of a Lifelong Covenant (same-sex civil union) and the Celebration and Blessing of a Marriage  in the Episcopal tradition we see differences in the rubrics (instructional notes), spoken words, and bible readings selected.

  • erasing gender from language also erases hierarchy
  • same-sex couple recognised as arriving as a couple/unit rather than starting the liturgy as individuals who are brought together but the rite e.g. compare: do you take this man/woman to be your husband/wife vs. I [name] take you [name]
  • taking or giving language? e.g. compare “do you take…” language vs. “I [name] give myself to you [name]”
  • Hetero weddings use Genesis or Mark reading; Covenant Blessing uses Ruth or Samuel.

What are some of the implications of the differences?

Wedding symbolising Christ with Church.  Return to Creation – brought together by God, made by God, seen as “good” by God. None of that in the Covenant Blessing but instead Trinity readings – work in the world and perfect communion.

Is this version equivalency or equality? Relationship not treated the same by theology or text.  Changes to the gendered language has impacted the liturgical theology.  Different, competing (?!) theological accounts.

Biblically “covenant” not helpful language as it has usually followed some punishment/ judgement (Hosea, Jeremiah, Ezekiel…).

A relationship is already present and active – church ritual recognises and affirms what’s already there.

Missed an opportunity to have one liturgy.  A liturgy should be written recognising all types of households and relationships and families that are currently being erased.

Like the Catholic approach of couple marrying themselves to each other but others witness… helpful to have resources to offer but not to impose them I think.

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‘You don’t understand me’: Serena Williams, Christology, and non-identity – Janice McRandal

Between tennis, race, her gender… we don’t see Serena in the fullness of her humanity. We hold her up to an ideal of personhood and she becomes a series of failures of conform.

Born 6 September 1981 in Compton, Serena has 23 Grand Slam titles and is one of the greatest sportsman of all time. She is seen as both hypersexual and hypermuscular.

People of colour are seen to have “natural ability” whereas white people are considered as being intelligent and working hard.

Serena disrupts narrative. A commentator calls her a “crusader” and she responds:

“Nah, I’m just doing me.”

Another interview ends…

“You don’t understand me.”

Theology is trying to understand (perhaps proscribe?) the personhood of Christ… but we need to let Jesus move not be locked in. Jesus can, and does, say: “You do not understand me.” e.g. WWJD bracelets lock in ‘rules’ about what that looks like with non-normative standards… this creates exclusion.  This is a commodification of Jesus. Which Jesus do you buy/sell? Once you make something a commodity you will want to measure it’s productivity and see a return on investment.

Disciple-driven sublimation          vs.          Christology of non-identity

Not a timeless call but relationality… Knowing here and now.  This gives us multiplicity instead of a single discourse. We need to de-economise theology from capitalism.

Unknowing is a dispossessing that remembers and forgets.

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Poem: Listen (I lost my voice again today) – Talitha Fraser

“Why the Body Matters: Feminism and Christian Faith” – Shawn Copeland

Theology is worrying about what God worries about – God worries about the world that is broken.

The terms body, feminist, and Christian have many diverse meanings and understandings.  Also, imperatives, involved in a period and a context. Symbols that point to what is visible and invisible. Gender, race, sexuality become concrete in the body. The body is us but there is more to you and more to me. SImilar but different. SPirit and body are not separate but one. We need embodiment and engagement and communion with other embodied selves.

There are physical and social layers of meaning to gender, sex and sexuality.  Meaning and worth are allocated externally to our bodies through sex, gender, sexuality. The transcendence of men is an ideology.  God makes the earth… Creature. ALL created matter very good. This is contextual theology.

Jesus had gender, sex, race… existed within the social morays of his time and transcends these. Feminism is not monolithic but pluralist. Where bodies matter… eucharist matters.

We need to live in a humble praxis of solidarity
with the bodies piled up.

Race

Statements such as “racism did not exist in the US before Obama” silences and makes invisible.

Having no race then can also therefore mean no identity > race matters SO much.  When race is considered an objective condition intelligence is seen as fixed and hereditary.  When one is equal to one’s race your identity becomes “fixed”. This tramples on personhood and experience. Racial formation (or deform-ation) is organised around a society of oppression.  Knowing race becomes crucial to “knowing” relationships – how to relate to and treat people. Are you black or brown? Chinese or Vietnamese? Once I can categorise your identity I will know how to treat and talk to you.

Sex and Gender

There is a disconnect between our body and our identity. Became medical.  Sex is biological and our gender is subject to socio-normative treatment/behaviour.  There are differences amongst women… what about class, race, sexual orientation…?  You can be dually discriminated.  Plurality of discourse can be disruptive.

Ref: Judith Butler, Gender Trouble: Feminism and the Subversion of Identity

Eucharist

Love forms one body with our body. Joined with the eternal transcendent. Solidarity is the incarnation of Christian love. Standing with the other in their otherness.

Owe the wealth and privilege we have to exploitation, massacre, death, slavery… we need to acknowledge the humanness of the other. Even if we suffer rejection or loss.

Solidarity must always affirm life.

Christianity

Stand beside/join with others. Because you are the body of Christ. It is your mystery that lies behind the altar. Our gendered, raced, sexed bodies are one in eucharist. Our ceremonies – we must give as as well as receive.

Be what you receive.

Incarnation means loving others.

political theology > systemic theology. What does it look like to do communion in Baltimore or Ferguson, Missouri (#blacklivesmatter). Not just “All that we have” but “ALL that we have” How can I express myself without my hands, my voice, my body…?! My body is not an illusion. Our body has to be part of our spirituality. It’s what sops us being all-spirit.  Ordinary and extraordinary that.  We are given and embodied example (enfleshed) of what that looks like lived out. [Christ].

Ref: Susan Griffin, Woman and Nature: The Roaring Inside Her

Q+A

Latin ‘procure’ meant ‘care for’ NOT ‘acquire’

Multiculturalism – honour diversity and richness without “smushedness”. Individuality and interculturality – no domination/subjugation to make alike.

How? Engage, encounter, serious conversation, humility… not acquire or appropriate.  Can’t pick up the cultural mores but you can learn. The Word is being made flesh now.  It’s about being filled with divine breath and living that out.