Let’s bury the patriarchal narrative in American culture. Rev. Dr. Marshall

 

Molly T. MarshallHow tiresome is the perspective voiced by churches, political campaigns and businesses when they say something like, “We need a strong leader,” followed by something like, “We are not ready for a woman as pastor, or president or CEO.” While we may celebrate the strides toward equality, we know that achieving gender and racial parity in all realms of life remains more aspirational than reality.

I have been devouring a recent book by Leslie Dorrough Smith entitled Compromising Positions: Sex Scandals, Politics, and American Christianity. If that title is not arresting enough, her thesis surely is. She contends that:

“… evangelical rhetoric provides the cultural template for the moral promotion of sexual men and the moral condemnation of sexual women when situated within particular racial contexts. This influence enables Americans to excuse certain politicians for their sexual misbehavior so long as they conform to other critical aspects of ideal male identity.”

Of course, ideal male identity in the United States remains white, heterosexual and given to “family values” (even while their behavior contradicts this supposed conviction). Smith’s book is full of examples.

Through examining the varied sex scandals of recent decades – which include the likes of Anita Hill/Clarence Thomas; Bill Clinton/Monica Lewinsky; Roy Moore/young or underage women; Rudy Giulani/several wives; Newt Gingrich/several wives; Donald Trump/varied liaisons and several wives; and Brett Kavanaugh/Christine Blasey Ford – the author perceptively argues that the national discourse wants to reinforce the narrative of the white, heterosexual, hypersexually driven man who is, simultaneously, a wholesome father figure with great moral integrity.

It is surely a double standard, and it sustains the patriarchal narrative.

“Patriarchy is not just about gendered relationships; it is also about race.”

Why does the public overlook such scandals and give these men a pass even while using the rhetoric of sin and need for redemption? Because American culture is patriarchal to the core, believing that only a strong red-blooded white male can protect national interests. If that means accepting or overlooking his sexual exploits, so be it. Religious rhetoric that sees men as the God-ordained leaders helps sustain this understanding.

Women fare badly in this construction. Their testimony is held in contempt; they are pilloried if they are sexual in any overt way; and their competence to lead is questionable. The varied examples listed above demonstrate that white males win; women who protest their treatment by them are shamed, called nutty and slutty, or simply deranged. The need to prop up white male hegemony trumps their rightful witness, and the desire to protect patriarchy wins (at the cost of any egalitarian integrity).

While progressive Baptists are proud of their movement toward gender equity and inclusion of sexual minorities, we know that statistics still convict. Only 6.5 percent of senior pastors among Cooperative Baptists are women. American Baptists are only slightly better at approximately 11.3 percent. The data for the Alliance of Baptists shows more progress than these others. Surely there are break-out leaders among these ecclesial bodies, yet preference for a white male remains the default for churches. (The largest African American Baptist bodies lag in promoting the leadership of women, not to mention LGBTQ persons.)

Patriarchy is not just about gendered relationships; it is also about race. Projections about the sexuality of black men and women from a white perspective colors the national discourse.

Smith cites studies that demonstrate “white evangelical Christians are disproportionately likely to interpret the poverty and social disadvantage that many people of color face as the result of individual moral failures (and sexual failures …) rather than as systemic phenomena caused by forces that transcend any one person’s circumstances.” The horrific critique of the Obama presidency and his family and the current backlash from white nationalists signal the fear of those who anticipate their power eroding.

In the midst of the relentless election cycle in American politics, we once again see how hard it is to bury the patriarchal narrative. Persons of color have vanished from the contest for the Democratic nominee in the 2020 election. And the labeling of women as incapable of being presidential, because they are bitchy or bossy, continues. The old tropes of masculine strength are on display as candidates are subjected to analysis through the lens of evangelical social worth – white, straight, married – and the capacity to use religious rhetoric to promote a triumphant conservative agenda that remains a hierarchical ordering of gender and race.
Repentance and conversion of heart will be essential to rectify this ongoing diminishment of women, sexual minorities and persons of color. It is not easy to dismantle what has been projected as normative and how God intended things to be, but it is necessary if we pursue the reign of God on earth as it is in heaven.

We can construe a better narrative where all who bear the image of God can flourish if we but have the will to do it.

 

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In an election year,remember that the ‘Golden Rule’ applies to politics too

 

Pastors and congregations, fasten your seat belts, secure your crash helmets and get ready. The 2020 elections are coming, whether we’re ready or not.

No doubt, some churches will choose to ignore the partisan fray and pretend nothing consequential is occurring outside the church walls. Others will wade in with their biases on full display, certain that God is on their side. A third, more helpful approach is for churches to engage this tumultuous political season thoughtfully and honestly.

This third way is possible only if we refuse to give in to despair. Yes, the rancor is frequent and intense, and the vitriol is often intensified by social media and talk radio. But in his book, The Soul of America, historian Jon Meacham reminds us we’ve been here before. And, believe it or not, it has been worse. My home state of Missouri still bears the scars of the bitter national debate over slavery and the ensuing Civil War. In this border state, the mistrust and hatred ran deep, even within churches.

“If the body of Christ cannot model unity in diversity during these months, we’re guilty of false advertising.”

The congregation I pastor in Jefferson City, Missouri, has no church minutes from 1861-1865. In 1861, Union soldiers confiscated and occupied the First Baptist Church building, using it as barracks. Near the end of the war, the building was used as a stable. Yes, our congregation can affirm that we’ve been here before, and it was worse. But we survived.

How do we live together in these uncomfortable, highly emotional and polarized times, awaiting the outcome of a momentous fall election? Here are five suggestions:

1. Distinguish between political and partisan. The gospel is political because it seeks to influence citizens regarding values. On the other hand, to be partisan is to endorse a particular candidate or party. Pastors are not only wrong to publicly endorse candidates; they are naïve to do so. Politicians will use pastors and churches to their advantage unless and until clergy push back and draw a line.

I happen to be writing this column on the birthday of Dietrich Bonhoeffer (1906-1945), theologian, pastor and an early resister of Hitler’s attempts to co-opt the German church. Pastors today need Bonhoeffer’s courage – the courage to say no to secular power’s seductive lure and the courage to disappoint others in the name of truth.

2. Beware of idolatry. No candidate or political party should be blindly worshiped. The Kingdom of God is more than any human construct. When we make our personal political views equivalent to the gospel, that is idolatry.

3. Choose dialogue over monologue. Being prophetic in the pulpit is a worthy goal. But why should the pastor be the only one who speaks? Some topics are emotional and complex. They require a two-way conversation.

Moving toward one another instead of away from each other, being curious about another’s convictions, remembering St. Francis’ prayer about seeking to understand more than being understood – these hold great promise if we’re willing to do the work.

4. Practice the Golden Rule. Jesus said, “Do to others as you would have them do to you” (Matthew 7:12, NIV). Consider exploring “Golden Rule 2020: A Call for Dignity and Respect in Politics,” a resource provided by a broad coalition of national Christian organizations, reflecting input from people on the right, left and in between. The material includes resources for worship, small groups, prayer and readings.

I recently shared with my congregation some practical suggestions from Golden Rule 2020. A sampling: “I will use precise and truthful language … without exaggerating. I will look for areas of mutual trust. I won’t use inflammatory words or derogatory names. I won’t question another person’s faith or patriotism.”

5. Above all, practice humility. It’s time for some of us in the church to dismount our partisan high horses and acknowledge that we never possess all the truth. Federal Judge Learned Hand (1872-1961) once asserted that “the spirit of liberty is the spirit which is not too sure that it is right.” In these days of noisy, self-righteous assertions, a little humility goes a long way.

Oddly enough, the 2020 election might be the church’s best witnessing opportunity. Or our worst. After all, if the body of Christ cannot model unity in diversity during these months, we’re guilty of false advertising. We’ve billed ourselves as a community that transcends human differences. We have confessed that Jesus is Lord above all dogma, philosophy or creed.

If the Church of Christ cannot be a laboratory of love in this political season, what message do we really have for the world?

 

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Auschwitz Remembered among Acts of Hatred

Never again? Remembering Auschwitz amid enduring anti-Semitism and increasing acts of hatred

 

Bill LeonardIn his memoir, Night, the late Romanian Jewish writer and Boston University professor Eli Wiesel recalled his 1944 arrival “at Birkenau, reception center for Auschwitz”:

“Never shall I forget that night, the first night in camp, which has turned my life into one long night, seven times cursed and seven times sealed. Never shall I forget that smoke. Never shall I forget the little faces of the children, whose bodies I saw turned into wreaths of smoke beneath a silent blue sky. Never shall I forget those flames which consumed my faith forever. Never shall I forget the nocturnal silence which deprived me, for all eternity, of the desire to live. Never shall I forget those moments which murdered my God and my soul and turned my dreams to dust. Never shall I forget these things, even if I am condemned to live as long as God himself. Never.”

Auschwitz didn’t just steal Eli Wiesel’s God, soul and dreams; it murdered them.

The 75th anniversary of the liberation of Auschwitz by Russian soldiers occurred on Holocaust Remembrance Day, January 27, 2020. The day before, the Washington Post published reporter Gillian Brockell’s account of the exploits of Witold Pilecki, “a Polish resistance fighter who voluntarily went to Auschwitz to start a resistance.” His secret reports to Allies were the first to describe the cruelties of what became the largest of the Nazi death camps.

Brockell writes of Pilecki’s 1941 arrival at the camp:

“Nothing could have prepared him for the brutality he found. As he leaped out of a train car with hundreds of other men, he was beaten with clubs. Ten men were randomly pulled from the group and shot. Another man was asked his profession; when he said he was a doctor, he was beaten to death. Anyone who was educated or Jewish was beaten. Those remaining were robbed of their valuables, stripped, shaved, assigned a number and prison stripes, and then marched out to stand in the first of many roll calls.”

“Let none of you imagine that he will ever leave this place alive,” an SS guard declared. “The rations have been calculated so that you will only survive six weeks.”

The gas chambers were not operative at that time, but the ovens were already at work. Brockell notes, “The only way out of Auschwitz, another guard said, was through the chimney.” Over a year later, Pilecki miraculously escaped, continuing his anti-Nazi resistance in Poland only to be executed by the post-war Soviet-controlled Polish government in 1947.

Few prisoners escaped Auschwitz. Some 1.1 to 1.9 million human beings died there, 90 percent of whom were Jews. Others included some 19,000 Roma (“Gypsy”) people, disabled and LGBT persons, and resistance fighters. The last generation of Auschwitz survivors is passing off the scene, even as “Holocaust deniers” promulgate their lies, not only throughout Europe, but also in the land of the free and the home of “alternative facts.” The U.S. Holocaust Memorial Museum asserts that such denial is an anti-Semitic “claim that the Holocaust was invented or exaggerated by Jews as part of a plot to advance Jewish interests.” It is often closely linked to white supremacist and other racist theories (that are often accompanied by biblical citations and allusions).

These two irreconcilable statements must be heard as one: Auschwitz was liberated 75 years ago. Yet, anti-Semitism endures, now unleashed with new vigor in the American public square.

“The last generation of Auschwitz survivors is passing off the scene, even as ‘Holocaust deniers’ promulgate their lies.”

Jonathan Greenblatt, Anti-Defamation League CEO, observes that violent “acts of Anti-Semitism are now the new normal.” On the decline from 2001, they have risen sharply in the years since 2014. These include a shooting in December 2019 at a New Jersey Jewish market in which two people died; a deadly firearm attack on Chabad of Poway synagogue north of San Diego in April 2019; and the death of 11 Jewish worshipers at the Tree of Life Synagogue in Pittsburgh in October 2018.

The horrific words, “Jews will not replace us,” chanted in that white supremacist torchlight parade in Charlottesville, Virginia, on August 11, 2017, continue to haunt the American psyche. A day later, African American scholar Jemar Tisby asked in a Washington Post op-ed: “Will white pastors finally take racism seriously?” At the 75th anniversary of Auschwitz’s liberation, might we add: “Will Christians finally take anti-Semitism seriously?” Certainly, many have – but, God have mercy, not nearly enough.

How might we extend those efforts?

First, let us confess to, and repent of, the church’s historic legacy of anti-Semitism by which medieval Catholics compelled Jews to convert to Christianity, often scapegoating them as sources of assorted social upheavals, and ghettoing Jews across Europe. (There were minority voices, like the 12th-century Doctor of the Church, Bernard of Clairvaux, who attempted to offer support for the Jewish community. Bernard wrote, “For us the Jews are Scripture’s living words, because they remind us of what Our Lord suffered. They are not to be persecuted, killed, or even put to flight.”)

We Protestants have many anti-Semitic burdens to carry, beginning with Martin Luther’s 1541 diatribe, “On the Jews and their Lies,” which declared:

“What shall we Christians do with this rejected and condemned people the Jews? Since they live among us, we dare not tolerate their conduct, now that we are aware of their lying and reviling and blaspheming. If we do, we become sharers in their lies, cursing and blasphemy.”

Luther urged German Christians to “set fire to their synagogues or schools” and forbid their rabbis “to teach henceforth on pain of loss and limb.”

“Anti-Semitism endures, now unleashed with new vigor in the American public square.”

Closer to history and home, many Jews and Baptists of a certain age painfully recall Southern Baptist leader Bailey Smith’s 1980 assertion that “God Almighty does not hear the prayer of a Jew.” And I’ve never forgotten Professor Glenn Hinson’s prophetic rejoinder: “Such is the stuff of which Holocausts are made.”

Second, American Christians, particularly evangelicals, should resist the effort to think of Jews and their place in the world primarily as vehicles in events leading up to the premillennial return of Christ. That attitude can conceal an implicit anti-Semitism that understands Jews, not as people of God, but as pawns of premillennial theories.

Third, 21st-century Christians must ever struggle to distinguish anti-Semitism from political critiques of certain actions of the state of Israel in responding to Palestinians and others in the endless conflicts of what seems the irreconcilable “Holy Land.” This is a daunting task, to be sure. (BNG columnist Wendell Griffen boldly walked this fine line in a critique that merits rereading in light of the so-called “peace plan” announced January 28 by President Trump and Israeli Prime Minister Netanyahu.)

Finally, the memory of Auschwitz provides a stark reminder to 21st-century America, challenging us to confront this critical moment in history. In A Spirituality of Resistance, Jewish philosopher/environmentalist Roger Gottlieb writes that “the Holocaust ‘prepares’ us” to confront the evils of our own time by remembering “how well-meaning, passive bystanders helped make the Holocaust possible.”

Gottlieb continues:

“The slaughter of six million Jews and five million other victims, carried out coldly and ‘rationally’ by civil servants and professionals as well as politicians and soldiers, by a ‘legitimate’ government and with the sanction or passive acceptance of much of the rest of the world, is an omen for the environmental ruin we are creating now.”

This week I came across this Holocaust Remembrance Day adage: “If we were to observe a moment of silence for all the victims of the Holocaust, we would have to remain silent for 11-and-a-half years.” And I remembered the words that bridge the Bible’s two Testaments: “A voice was heard in Ramah, wailing and loud laments; Rachel weeping for her children, and refusing all consolation, because they were no more.”

Never again, Yahweh, never again.

 

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Bring No Bitterness into the New Year

Many people regard New Year’s Resolutions with the same disdain they attribute to the much maligned fruitcake. I am a proponent of both. For several years now I have made the same New Year’s resolution and I ask God to help me to keep it.  I will take no bitterness into the New Year. Whatever has happened during the past twelve months that tends to sour my disposition, I resolve to let go. Whatever offenses I have suffered will not be dragged into the New Year.

Forgiveness is not as easy as it might sound. Partly it requires developing a thicker skin and realizing that I take far too many things personally. I need to lighten up. This is one of the concepts my friend, Dr. Monty Knight, discusses in his book, Balanced Living; Don’t Let Your Strengths Become Your Weakness. Continuing with Monty’s philosophy, I don’t have to go to every fight to which I am invited. That is a major concept. Let it go. Tom Newboult, a minister of religious education, once told me that sin is giving more importance to the moment than it is worth. In other words, don’t dwell in the negative. I think Tom hit the nail on the head. What a great concept!

Turning a negative into a positive is another methodology for dealing with difficult situations. Since I administered a not-for-profit agency for most of my career, I would often be attacked with,”Well, Mitch, you are just an idealist.” My reply became, “Thank you. I hope so.” The main thing about forgiveness for those of us who are Christian to remember is that we are able to forgive because we have been forgiven.

Bitterness is a terrible task master. It will ruin your life and suck all the goodness you receive into a dark hole. I recommend a proactive approach. Go on an active campaign to make those around you glad that you are there. Build them up by helping them feel good about themselves. Say something nice. Compliment him or her in a real genuine way. Call the person by name. Offer a specific compliment about a real accomplishment. On the other hand when you receive a compliment acknowledge it graciously with a simple “thank you.” In my book, Christian Civility in an Uncivil World, I discuss the power of words, but I am by no means the first to come to that conclusion.

Practicing my resolution of taking no bitterness into the New Year has helped me live a more productive, less stressful life. I believe you will experience the same happy results if you give it a try. I warn you that this is not easy and requires a proactive intentional effort.

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