[This guest post comes from Lianne Simon, a woman who was born with sexual ambiguity and raised as a boy until she was 18. She has offered to answer any questions you have in a follow-up post. I trust that you will be respectful and appropriate.]
When I was in my early twenties, I went through a David Bowie phase. I dabbled in androgyny which involved some cross-dressing, sexual experimentation, and even giving myself a Ziggy Stardust-like alter-ego. I called myself Agent Starchild, named after a character in George Clinton’s P-Funk ensemble. I told people I was “bi-curious” because I was fascinated with queer people, who were sort of an exotic hobby to me at the time. I suspect that what I did in my early twenties is what conservative evangelicals like Russell Moore presume that transgender people are actually doing themselves. Though I’ve never been close friends with a transgender person, when I look at the story of someone like 12 year old transgender girl Jazz Jennings [pictured here], who was born anatomically male, it’s obvious that her experience is completely different than my David Bowie phase. Continue reading →
In the American justice system, all defendants are innocent until proven guilty beyond a reasonable shadow of doubt. Defense attorneys do not have to prove their client’s innocence; they just have to find enough holes in the prosecution’s argument to establish that they have not been proven guilty. But in the debate over Biblical interpretation on homosexuality, the burden of proof falls entirely on the defendants to prove their innocence. What if my fellow Methodists who are anti-gay had to provide not only isolated proof-texts and speculative translations of obscure Greek words but a coherent Biblical ethical explanation of why chaste monogamous homosexual partnerships are “incompatible with Christian teaching”? I think that would be a much more just and legitimate burden of proof. Continue reading →
Should Christians “stay angry” at the injustice in our world? That’s a question raised in two different blog posts this week. Rachel Held Evans says she “can’t stay angry” even while she stays committed to her prophetic witness while my friend Rod the blerd (black nerd) theologian explains why he does “stay angry,” particularly at patronizing white moderates who presume to tell black people when to “just let it go.” I don’t see these two pieces as point and counter-point, nor do I interpret Rod’s piece as a dig on Rachel since she wasn’t telling black people what to do. Reading the way that Rachel and Rod accent and nuance the issue differently has forced me to really wrestle with what it means to be a genuine ally to people of color and others who have been marginalized in our battles against injustice.
The latest movement in neo-patriarchal evangelicaldom is a call for women to return to covering their heads in worship per the instructions of Paul in 1 Corinthians 11. The movement’s website features a quote from neo-Calvinist scholar R.C. Sproul: “The wearing of fabric head coverings in worship was universally the practice of Christian women until the twentieth century. What happened? Did we suddenly find some biblical truth to which the saints for thousands of years were blind? Or were our biblical views of women gradually eroded by the modern feminist movement that has infiltrated the Church…?” Do you think Sproul is right? If not, what would you say to Sproul and on what authority would you justify your response? Continue reading →
I just looked over an essay by Katie Mulligan that deals with the topic of redemptive suffering in the context of Tony Jones’ controversy/dialogue with feminists. Redemptive suffering is a very abused concept in Christian history. Many women in abusive marriages have been told to stay put and “bear their crosses” because their suffering somehow honors God. Enabling an abuser is not redemptive suffering; it’s allowing a lie to be treated as the truth. But Mulligan points out a different way that people in a position of privilege can allow for healing and redemption through a different kind of suffering in conversation with those who have been wounded. Continue reading →
This is a post where I’m raising a question that I flat-out don’t know the answer to. I watched a conversation yesterday between Derek Rishmawy who represents what I call the “Calvinist you can talk to” perspective and Stephanie Drury who is a “post-evangelical feminist.” Derek had written a post about the importance of not dissing King Solomon and the sacredness of scripture just because Mark Driscoll has misused Solomon’s words in Proverbs and the Song of Songs. Stephanie’s response was that for people who have been spiritually abused, some words in the Bible are permanently toxic as a result.