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Monthly Archives: May 2013

Changing Church: Rev. Lori Eickmann from the ELCA

Rev. Lori Eickmann

Gather together 100 women from the LCA, ensuring that you have sampled younger generations, and listen to stories.  Some no doubt will be full of praise, but stay a while and listen to the stories of hurt, being dismissed and being sidelined.  Listen as they relate how men were lifted up for service and leadership, while their skills were overlooked in favour of more men.

It’s not just an LCA issue.  Mainstream Christian religion still struggles with finding a place for women beyond that of the kitchen.  Even those Australian denominations that do ordain women, and the Evangelical Lutheran Church of America still have ample stories of the glass ceiling for women.

Rev Lori Eickmann of the ELCA knows the story well, but she is grounded in the Bible and knows the discrimination does not arise from there.

From jannaldredgeclanton.com April 23, 2013

Church tradition has forgotten, ignored or repressed the feminine images of the Holy that are present in the Bible. The truth of inclusive language for the Divine is biblical. We risk impairing the witness of the good news of Jesus Christ when we try to keep God in a box. Also, female imagery for God is part of the Judeo-Christian tradition Woman Wisdom in the Old Testament and Jesus as Sophia’s—Wisdom’s—prophet or Sophia incarnate in the New Testament. Someone once said that the exclusive use of masculine names and imagery for God is the Golden Calf of this century. We must teach people that the Divine Feminine is reality and truth, and justice will flow. …

Lori’s story in Birthing God (Lana Dalberg, Birthing God: Women’s Experiences of the Divineincludes this excerpt: “I felt invisible, there in church. Maybe it was because I had children—one son and one daughter—and I was seeing the world through their eyes. I had to notice that the world offers a God who, as someone wrote, ‘is somehow more like my father, husband and brother than like me.’ I began to ache for all the daughters who couldn’t see themselves reflected in the Divine. I ached for them and for myself, because I knew we were created in God’s image, but mainstream Christian religion seemed unwilling to admit that” (San Jose Mercury News, May 2, 1998).   (Lori’s story is found here)

via Changing Church: Rev. Lori Eickmann, Intentional Interim Pastor, Sierra Pacific Synod, Evangelical Lutheran Church in America.

 

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What war on women?

What war on women

Putting the lie to equality

Those who stand against the equality of women within the Church use language such as this: (Cyber Brethren link)

God’s good order does not envision nor permit women to exercise the ministry of “headship” in the family, nor the ministry of oversight involved in the offices of the priesthood and episcopate as they are understood and practiced by Anglicans. This is in no way detrimental to women for God has an equally significant, different, and complementary ministry for women in the family and in the Church.

While there is no reason to doubt their intent, there is significant reason to doubt their logic.  While they propose that a ‘complementary ministry’ (a term commonly used in the US), is ‘equally significant and different’, and  ‘is in no way detrimental to women’, that view takes no account of the violence committed against women throughout broader society.  The graph above relates American statistics, demonstrating that female deaths from domestic violence far surpasses deaths from Afghanistan and Iraq.  Women are still treated violently in Western society, let alone Middle Eastern society.  The philosophical foundation of conservatism is the same in opposing women’s ordination and maintaining subservience in the home.

Why are such statistics instructive when discussing women’s ordination?  Opposition to women’s ordination does not arise simply from a literal reading of Scripture, it also arises from social mores and traditions that have long placed women somewhere down the social ladder.  It would be a challenging philosophical contortion to attempt to support equal opportunity in the work place while denying women ordination.

While conservatism may be a healthy anchor for the ship in a storm it has much to answer for in resisting justice issues throughout the ages.

 
 

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Tales of a Male ‘Preacher’s Wife’

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Images from Sojourners Magazine

From Christian Piatt at Sojourners Magazine 2013

MY WIFE IS a pastor. Specifically, she’s the senior pastor of a prominent church in downtown Portland, Ore. I’m on staff too, but only part-time, and she enjoys telling people she’s my boss. Technically, I answer to the church board, but people get a laugh about the reversal of “typical roles.”

I get my share of “preacher’s wife” jokes, to which I have a handful of rote responses. No, I don’t knit or make casseroles. No, I don’t play in the bell choir. Generally, the jokes are pretty gentle, but they all point to the reality that few of us will actually talk about: We see the traditional roles of women as less important than those of their male counterparts. And so, to see a man who works from home most of the time and takes the kids to school while his wife has the “high power” job brings everything from the man’s masculinity to his ambition into question.

But regardless of the teasing I get, Amy has it a lot worse. One time, when she was guest preaching at a church in Colorado, a tall man who appeared to be in his 60s came up to her after worship. “That was pretty good,” he said, smiling but not extending his hand, “for a girl.”

Amy and I planted a church in southern Colorado 10 years ago, and we actually kind of enjoyed watching people’s expectations get turned on end when they met us. A newcomer would walk in the doors of the church and almost always walk up to me and start asking questions about our congregation.

“Oh, you’re looking for the person in charge,” I’d say. “She’s over there.” Then would come the dropped jaws and the wordless stammers as they reconfigure everything they assumed walking through the door. Amy’s even had people stand up and walk out in the middle of worship when they realize she’s about to preach.

SEX, FAITH, AND power have been long-time, if not always productive, bedfellows within organized religion. And from what I’ve seen as a “preacher’s wife,” Christianity is at least a generation behind the rest of the United States in figuring out our respective roles and limitations. Some churches would sooner shutter their doors forever than allow a woman to preach, and soon enough they’ll probably get that chance, given that the vast majority of people in seminary today are women. (more)

 

Sojourners Magazine – “Faith in Action for Social Justice”

 
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Posted by on May 18, 2013 in theology

 

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From Friedemann Hebart

friedemann-hebart

Prof. Dr. Friedemann Hebart

The following letter from Friedemann Hebart was written after reading Neal Nuske’s article and coming across John Miller’s comments.

Friedemann HebartMay 17, 2:35 am

Hi, after reading Neal’s superb theological and hermenuetical analysis (at last) I only just stumbled across what John Miller entitles ‘The Blaess/Hebart Misogyny Statement’ and his conviction that ‘Jesus would vote against Blaess, Hebart and Semmler.’ As much as I agree in every detail with his assessment of the rules of synodical procedure and share his anger at the way a President of the church could dare to ignore those rules, the motions submitted by Queensland and Adelaide congregations, and even a point of order that apparently was raised, I think I should nevertheless correct any misapprehension and comment on my father’s role in co-formulating the theses on the office of the ministry 63 years ago (!); it was 15 years later that they were ultimately accepted as part of the Theses of Agreement in 1965:

1. One sees things somewhat differently today than in 1950, and it is good that it is so. In 1950 there was, as far as I can see, only one ordained Lutheran woman pastor in the world, and that was in Denmark (1948). In Germany during the war, pastors (males) were called up for military service and rather than leave their parishes vacant, the churches arranged for trained woman theologians to take over their duties. When the pastors who survived World War II returned, the women had to relinquish their pastoral role; nobody really questioned that. Perhaps they should have, but as far as I know they didn’t. The first ordination of a woman in the Bavarian Lutheran Church (to which I now belong) was 30 years later in 1975. Even Peter Brunner who wrote the essay on the headship of Christ (“The Office of the Ministry and Women”) – a favourite of the opponents of women’s ordination – wrote it in 1959, possibly as a reaction to the ordination of the first woman pastor in Germany in 1958. His own daughter, incidentally was ordained later. I believe it was against his will. The first ordination of a woman in the then Lutheran Church of America was in 1970, possibly as a result of the hermeneutic arguments of Dr. Krister Stendahl (1921 – 2008; Professor Harvard School of Divinity, 1954-84; Bishop of Stockholm, 1984-88; Harvard 1989; more below!).

2 The question of the ordination of women was therefore virtually non-existent everywhere in the Lutheran Church in 1950, and for some time after that. It wasn’t an issue. I don’t know why the theses on the ministry even dealt with it in 1950. There would have been no difference of opinion at least on this matter in the Intersynodical Committee; I can only assume it was mentioned for the sake of systematic completeness. (Luther for example deals with it in his commentary on 1. Peter – and doesn’t entirely exclude it – although it was entirely unrealistic in his time.) At Immanuel Seminary (as at Concordia Seminary) since the 60′s there were regularly prospective deaconesses studying selected theological subjects. I can’t remember any of them at the time arguing for (or – gasp! – seeking) women’s ordination, or anybody even suggesting that women might be ordained.

3. After I succeeded my father in Systematic Theology at Luther Seminary in 1980, we certainly had what were probably the first women students who desired ordination (and were exceptionally qualified in every way). And when the LCA was founded in 1966 the question of the role of women in the church was certainly already being raised elsewhere. Krister Stendahl’s famous essay, ‘The Bible and the Role of Women. A Case Study in Hermeneutics’, was published in Swedish in 1958, but appeared in English in 1966. I discovered it in a reprint when I returned to Australia from my doctoral studies in Germany in 1973 and was virtually converted on the spot. I remember discussing it with my father at the time and later; the hermeneutic arguments were irrefutable. I don’t know what he taught in Dogmatics between 1971 and his retirement in 1979 at the age of 70, but I knew his hermeneutic principles very well and at that time he was certainly no opponent of the ordination of women, as he told me.
In the late ‘seventies or ealry ‘eighties (he died in 1990) he once said to me: There are some things I would change in the Theses today, but we had to make compromises in those days for the sake of the union. Women’s ordination wasn’t a burning issue in the formative period of the LCA ; and in the precarious situation of the newly-formed church with differing hermeneutics between ‘the two sides’ it was very difficult indeed to take a stand on any matter dealt with in the holy and untouchable Theses of Agreement, or even to express theological views in new ways which might be interpreted as questioning the Theses without (as it was generally felt) endangering the whole of the LCA’s existence. I was personally affected by this situation. When I returned from Germany in 1973 after seven years’ absence the SA District Synod was in session. As I entered the plenary session, Dr. Sasse cried out for all to hear: ‘Here comes the great theologian from Germany who supports the ordination of women.’ A marvellous welcome on the part of my former teacher – and (unfortunately) it wasn’t even true, but it did make me think about having to take a stand. Another personal example of the dominance of the Theses and the need to tread warily for fear that the union might collapse: Later I was to be called to Luther Seminary. Although I had been an ordained pastor of the LCA since 1967 they decided I must submit first to a colloquium of the General Church Council. It dealt with two questions both covered by the Theses of Agreement:
(a) What are your views on the ordination of women? My answer (short form): There are only two statements on the role of women in the ministry which pose difficulties, and we need to look at the context in which those texts of Paul were written. But apart from that; we don’t have doctrines in the Lutheran Church based on two passages of the Bible. [By rhe way, that means that he question of women’s ordination is not a doctrinal issue and therefore does not require a two-thirds majority at Synod!].
(b) The other question dealt with my (suspect) treatment of Law and Gospel in ‘One in the Gospel’ which had just appeared as a book. I passed the colloquium, sort of, and it was decided I could lecture at Luther Seminary as head of the Systematics Department, but not in any ‘sensitive’ theological areas: Justification, Law & Gospel, Church and Ministry, Sacraments, Eschatology. These were to be taught by the new Principal Dr Henry Hamann. I was only allowed to teach Creation and Redemption, Ethics and Philosophy. That was the atmosphere in the early 80′s (until…?).

4. In the light of the above situation in which from 1939 till 1965 it was uncertain what the ultimate outcome of the Intersynodical discussions might be, and from 1966 until (…?) few were prepared to rock the boat for fear that the union might collapse. It is unhistorical and offensive for John Miller to speak of a mysoginistic Blaess/Hebart/Semmler triumvirate; and for him to add that ‘Jesus would vote against Blaess, Hebart and Semmler’ is utterly unacceptable. Statements like this do not serve the cause of WMN in any useful way that I can see. – I can’t speak for the Drs. Blaess and Semmler, but my father was anything but a misogynist. Some of the WMN people may remember that my wife initiated some of the first moves towards women’s ordination in Adelaide in the early 1980s (30 years after the Theses on the Ministry and 15 years after the union of 1965) with e.g. Margaret Mayer, Anne Bartsch and John Sabel and wrote articles e.g. for the student paper of the LSF. There were also meetings in our home first in Highgate, later in Malvern. My father (in retirement) looked benignly on these efforts, my outspoken mother greeted them. In his retirement my father was no longer allowed (!) as emeritus to teach at Luther Seminary: Henry Hamann had the Seminary Council change the rules; he said my father had had a good run and he didn’t want to be Principal in my father’s shadow. So my father taught Dogmatics at the Adelaide College of Divinity for some years and had absolutely no problem training women as pastors for other denominations… So much for his mysoginism.

As for Dr. Blaess: my father always spoke most positively of him as one who in his quiet way together with Henry Hamann was instrumental in convincing the more conservative members of the Intersynodical Committee not to look for a heretic under every stone. But in 1950 – 1965 Blaess like the others was a product of his time, and women’s ordination was about as relevant to Australian Lutherans as beaming oneself to the moon. Dr Fred Blaess a mysoginist? We don’t call people bigotted either, simply because they are not actively involved in promoting interreligious dialogue.

I cannot and will not speak for Mike Semmler. If what has come to my ears about his handling of the women’s ordination motions is true, he has behaved irresponsibly and brought the office of President into disrepute. I hope John Henderson will not suffer under the actions of the outgoing President, particularly as the latter apparently still has the power with the GCC to fill vacant positions until his actual retirement in July (?). Here in Bavaria, if it interests anyone, the Bishop takes up office as soon as he or she is elected (our regional bishop for North Bavaria here is a woman) and is at liberty to seek the advice also of the predecessor…

Sorry this has got a bit long for a blog – but didn’t someone write that it might be interesting to follow up what those naughty people Blaess and Hebart actually did?

I hope and pray that John Henderson will find a way to solve the ordination issue as soon as possible. It is for me unthinkable and utterly irresponsible to exclude half of the world’s population from the formal proclamation of the gospel.

Cheers

Friedemann

 

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The abyss between faith and women’s empowerment

462px-'Staring_into_the_abyss'_-_geograph.org.uk_-_1588241

Paparella was horrified. “I realized, they don’t want me to think. After that, I just didn’t see how faith and women’s empowerment could be reconciled.”

This quote comes from a post entitled, “I believe you”: The Silence and the Shame of Sexual Violence in the Church, by Catherine Woodiwiss.  It reflects on how campus leaders and student Christian leaders’ masculinised view of God gave them little understanding of women’s points of view within the church.

What is it about the misogyny of the church?  Why is still ruled by the boys when most of its members are women? Why does patriarchy seem to persevere longer in the church than in society?  Is it based on such verses as Gen 3:16? …

16 To the woman he said,

“I will make your pains in childbearing very severe;
with painful labor you will give birth to children.
Your desire will be for your husband,
and he will rule over you.”

It is somewhat unsettling that some take this verse, and similar others, as prescription for how women might be treated.   It’s unsettling because it reflects a view of God as domineering and lacking in compassion.  It’s unsettling that some readers of this blog take an anti-intellectual view and insist on using the hermeneutics of “it says it in the Bible so it must be true”. It’s unsettling that the heritage of Luther and The Confessions is boiled down to proof texts.  It’s unsettling that a panorama of theologians in the last century is dismissed in favour of the most basic, simplistic tool.

We don’t believe that many people hold that view of God.

It does however make sense to view this verse as sin being enacted, rather than God’s prescription for relationships.  Ruling over another person may be the language of empires, but it is not the language of relationships.

If the Church is unable to accommodate a view of women as gifted, enabled, empowered, equal and pastoral, then the Church is not a safe place for women.  Under such circumstances we could not encourage women (or those supporting them) attend LCA congregations.

For the LCA to have a future there is no alternative but absolute equality for women and men.

While this, no doubt, is shocking for some who correspondent with this blog, living with diversity should only be as shocking as visiting the local bank, supermarket, school, accountant, music shop, opticians…, for diversity in Australia’s cities and towns is a reality which is never to be reversed.  No congregation should ever be forced to call a woman and no congregation should ever be forced to call a man.

 
 

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Why Women are the Key to the Church’s Future

Image from Pastoral la Salle Córdoba

A blog from Christian Piatt, from God’s Politics, “a blog by Jim Wallis and friends.”

I’ll preface this piece my saying I know I am making some broad generalizations based on gender, and that there are always exceptions to every trend. But despite that, I do think there are some cultural trends that can offer us some useful insight.

Anyone who has been paying attention has noticed that, of those left within the walls of most churches, the majority still hanging in there are women. Some, like the advocates of so-called Masculine Christianity, see this as a crisis. The Christian faith and its symbols are becoming softened, feminized, compromised into being something other than what they were meant to be.

Granted, when you take a faith whose principal authors historically have been men and then place that same faith in the hands of women, some things will inevitably change. Personally, I welcome the exploration of other, feminine expressions of the divine and values such as embodied spirituality that many female Christian leaders value. But aside from these assets, I think that women bring something far more critical to institutional religion.

Without them, it may cease to exist.  (cont)

 

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Keeping the Church Inflated

From the Naked Pastor

inflatable church cartoon by nakedpastor david hayward

Only people who have worked or volunteered for churches understand this cartoon.

Only people who realize they exist to fulfill the fantasies of its leaders get what this cartoon is about.

Only pastors who finally face their exhaustion at keeping something inflated with hot air see the point.

 
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Posted by on May 2, 2013 in women's ordination

 

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