A True and Better Way to Be

The last of four pieces reflecting on some of the cultural threads at work in the mistreatment of women, particularly within the church. Part 1. Part 2. Part 3.

Nothing I’ve said in this series is truly original to me (or even to this millennium, in terms of Scriptural exposition), and there is much more left unsaid. Why then does the suggestion that the church could and should do more to elevate and affirm the dignity of our sisters cause so many Christian men to squirm?

Perhaps it is better to ask why anything going by the label of “feminism” (however accurate) under a Christian header is likely to draw condemnation from theological conservatives—in long, deconstructive blog posts, sharp Tweets, and nuanced sermons—while blatant sexual abuse and an entrenched culture of misogyny requires a society-wide mass movement to even begin receiving a second look. Increasingly, it must look to those outside the church as though any attempt to use Scripture to prop up a hard-and-fast division of gender roles is little more than a fig leaf for powerful men who want to keep women from that same power so that they can continue to abuse them whenever, wherever, and however they choose.

The body of Christ should be at the forefront of overturning this imbalance, but Satan is no fool, and he has divided us here as in so many other places. The congregations and denominations that give this a running shot are typically already well down the road of letting the world interpret Scripture for them on multiple other points, undercutting their witness and effectiveness in changing the larger church conversation. A Christ-like feminism has to look to Him and His Word as its sources, not “dumpster-diving” for ideas in the trash bin of history, as Carl Ellis would say.

Scripture is shot through with a robust vision of both male and female dignity and power, affirming God’s good design and honoring His authority. This is not a tacked-on or optional back-reading that has to be shoehorned into a Christ-centered understanding of the Bible, but quite foundational to the Gospel message. As we explored in the second post of this series, if denouncing violence and mistreatment of women seems, through our theological lenses, as so much creeping liberalism, our understanding of gender relationships has indeed been built around evil and oppression—not Scripture—all along.

A vision of Christ’s love for women, seeking their dignity, protection, and flourishing is not hard to find in the gospels. Christ pauses His “important work” to have compassion on desperate, shamed woman and heal her (Luke 8). Christ pours out the joy of living water on a woman running from her past (John 4). Christ protects a sinful woman from the over-harsh judgment of a hypocritical mob of men so that she might receive grace to repent (John 8). Christ allows a woman who has been used up and cast out byJohannes_(Jan)_Vermeer_-_Christ_in_the_House_of_Martha_and_Mary_-_Google_Art_Project men to bathe his feet with perfume and wash them with her hair (Luke 7). Christ entrusts the testimony of His resurrection to a woman, who could not even bear witness in a court of law in that day (John 20).

Christ’s very existence in human form is our model (Phil. 2:5-11). Incarnation is the opposite of both abuse and paternalism. It inverts the world’s idea of power, subsuming infinite strength and privilege into loving, sacrificial service. Christ empties Himself, voluntarily sheds the trappings of power to exercise it most fully in submission to the lowly and bearing the most unjust of deaths for us.

In God’s grace, this present apocalypse—this unveiling of secret sins—should be seen as an instance of judgment that begins in His own household (a la 1 Peter 4:17), purging us and fitting us to “bear fruit in keeping with repentance” (Matt. 3:8). May He rip away all our idols of toxic masculinity (and toxic femininity) that deface the image of God with broken alternatives. May He use it to lift up the work and voices of men and women who can demonstrate Christ’s restoration to the used, abused, and sorrowing. May the church repent from reflecting the worst of our culture and grow to leading us all in the way of Christ—defending the weak, freeing the captives, holding evildoers to account, and teaching a true and better way to be—as many already are, and have throughout her history.

This is the way to “get the straight of things,” to take justice and righteousness from the realm of “taste” back to the center of what it means to faithfully follow Christ together.

One Next Step
If we’ve come to grips with the scope of the problem, and begun to own the diagnosis that God’s church is experiencing an “epidemic of denial,” what do repentance, corporate lament, confession, and mutual accountability look like?

I’ll return again to my friend quoted in the first post of the series. I’ve left her voice anonymous out of respect for her privacy (though she’s more than welcome to change that at her discretion). She is a biblically grounded, faithful follower of Jesus, an active member of a church in a theologically conservative denomination, and employed at an internationally recognized ministry organization. If you need all that context in order to hear what she says, though, instead of being willing simply to listen to the concerns of a daughter of the King, you’ll understand why I’ve tried to write what I’ve written.

“As a woman in the church who is oh so very tired, I’ll say this: if you are pastor or leader within the church, particularly in theologically conservative circles where women do not hold direct positions of leadership, it’s essential that you acknowledge this moment. We need you to acknowledge what it’s like. If you aren’t, you are shirking your pastoral responsibilities.

“Start simply. As a first step, add five sentences to your congregational prayer next week. Each week, your sisters hear prayers about natural disasters, shootings, abortion, or decisions and crises facing our immediate church body. Expand your horizons with something as simple as:

‘Jesus, in the midst of seemingly endless stories and revelations of how our sisters experience hurt and degradation, even and especially in the church, I pray for my sisters in this room. Would you give them peace and courage in the absolute reality that they bear your image and are precious to you. As their brothers, we repent of the ways each of us individually and collectively have been passive, dismissive or perpetrators of transgressions against our sisters. We have failed to reflect your image in how we have treated them. God, bind up the broken-hearted in this room, and help all of us to be agents of your mercy and holiness toward one another.’

“If you think that this prayer would set off a firestorm of controversy within your church, you need to pray it all the more. Because your sisters even more desperately need it, and your brothers need to hear it, too.

“I can tell you with complete vulnerability and honesty, if I heard this prayer, I would burst into tears of relief. And I guarantee you I wouldn’t be the only one.

That’s where I pray we can go next.”

Image: Christ in the House of Mary & Martha by Jan Vermeer

Men and Women, Image-Bearing, and Scripture

Second of four pieces reflecting on some of the cultural threads at work in the mistreatment of women, particularly within the church. Read part 1.

Any theological discussion should wrestle with the foundational relevant Scripture before going much further. In the case of how women are regarded in the church, this starts at the very beginning.

There, we see man and woman clearly intertwined, right down to these two words themselves (in the Hebrew). In a world that did not yet know sin, the first man defined the first woman with a poetic exultation: “This at last is bone of my bones and flesh of my flesh; she shall be called Woman [‘ishshah], because she was taken out of Man [iysh] (Gen. 2:23). Whatever the relationship between men and women that emerges through the rest of Scripture, the opening of our story marks us out as inseparable yet distinct parts of a revelation of God’s image, set apart from the rest of the animals, fulfilling and completing His creative work.

The language in this passage is revealing and instructive. All other men forever will be born of women, but this first woman is formed by God from the man. When she is revealed to Adam, his hymn of praise says that she is of him, to be with him as companion and “help [‘ezer, a word most often used in the Old Testament to refer to God Himself]” (vv. 18, 20), not for him as a subordinate laborer (as the animals).

In context, God brings forth woman in the midst of His commissioning of man to cultivate and care for the garden. He purposes to provide completion for the man, and then to show him his need by bringing all the rest of the creatures before him to name and describe (vv. 18-20). Once the woman enters the picture, they are naked and unashamed (v. 25), in respect and awe for this harmonic revelation of the image of God. We are told, as well, that this is the foundation of marriage the rest of us (2:24). In the flow of this text, it is almost as though God creates woman to cultivate and care for man, changing him for the better, drawing out his fullest flourishing without deforming his nature, just as man is called to care for the garden.

If, then, there is any allowance in Scripture for a consumeristic relationship between the genders, it is not in Genesis.

In the New Testament, the go-to text that describes with relative clarity (in contrast to the hermeneutical difficulties of, say, 1 Cor. 11) a subordinate role for women in the church is 1 Timothy 2:11-14, where the Apostle Paul bluntly states that women should “learn quietly with all submissiveness,” and that he does “not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.” This is a hurdle to women’s ordination to authoritative roles within the church that those of us who hold to biblical inerrancy are reluctant to leap, even in light of reasonable cultural hermeneutics of the peculiar circumstance of Paul’s writing to Timothy (under the shadow of the cult of Ephesian Artemis).

But this passage in no way excuses a demeaning understanding of women (or even an exclusion of women from various and sundry other official roles within the organized church). Are women, being excluded from leadership, Chiesa_Santissimo_Salvatore_(Cosenza)29somehow also excluded from respect, from a voice, from community life? Are male leaders, having attained that station, no longer obliged to listen to anyone outside of the inner ring, anyone “beneath” them? May it never be!

Look at Paul’s own application toward his female co-laborers, women like Phoebe, Prisca, Junia, and Mary, whom he praised and sent public greetings from (such as in Romans 16). These are not insignificant relationships, but friendships and partnerships in mutual submission to the ministry of the Gospel. Look at how Paul (in the same letter as above!) urges Timothy to speak to women as mothers and sisters “in all purity,” even when rebuking them for sin.

This is not even to mention Christ’s admonition to the disciples on how one is to bear power and authority within the kingdom community: “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (Mark 10:42-45). We’ll reflect further on Jesus’ own relationships to women in a subsequent post.

I’m attempting to speak primarily from Scripture here, for the benefit of my theologically conservative tribe—who perhaps most need to hear this message now—but the weight of church history bears witness as well. As Gracy Olmstead has pointed out, “In American evangelicalism, traditionalism uncoupled from a robust understanding of church history has been bad for women. For all the conservatism of their beliefs…. [they] have done a poor job conserving or appreciating their ecclesiastical past, and have not always passed on the rich tradition of female leadership and protection of the abused that has existed throughout church history.”

No serious hermeneutical framework, whether egalitarian or complementarian, should ever find in Scripture the license or encouragement for men to treat women as inferiors before God. If any manmade system of interpretation lends itself to the defense of those who would dehumanize others, its proponents ought to be willing to continually examine their view against the Bible to plug the holes that let such evils leak in. At God’s throne, worldly distinctions (even those based in created differences) between members of the household of faith are not determinants of anyone’s worth. Quite the opposite—those whom the world would disinherit and demean are made heirs of the promise (Gal. 3:23-29).

Any justification for the culture and behaviors being revealed in this season is found only in the way of the world, not in the text of Scripture. That these patterns are present within the church is a manifestation of sin (both individual and systemic) and should be condemned as such.

This should all be fairly obvious, but some of our sins, particularly those reinforced by our culture, can become so entrenched as to all but blind us to their presence in our hearts and congregations.

Part 1: Tasteless, but Excusable?: Dehumanization, Women, and the Church
Part 3: Cultivation v. Coercion
Part 4: A True and Better Way to Be

Image: Saints Andronicus and Junia, Byzantine Icon

Into the Woods: Ritchie Hollow

Just downstream from Chattanooga, the Tennessee river takes a sharp westward turn, leaving its meandering (though now tightly TVA-controlled) path through the Great Appalachian Valley to squeeze through a narrow cut in the Cumberland Plateau like so much toothpaste.

In earlier times, the Tennessee River Gorge was one of the most feared stretches of waterway to navigate. This immense volume of water in a tight space between rocky banks created a fast current with numerous shoals and eddies, before the construction of the (now-demolished) Hales Bar Dam in 1913 regulated the water level. Even today, by virtue of the terrain, the gorge is one of the least developed and least accessible areas of the Chattanooga metro area.

The same features that keep this area inhospitable to development have helped keep it wild. The steep, rocky slopes rising directly from the river harbor impressive biodiversity, and much of this natural wealth is protected and managed by the Tennessee River Gorge Trust and Prentice Cooper State Forest.

Until recently the only easy ways to explore this area was from above (via the Cumberland Trail and other trails in Prentice Cooper or at the TVA’s Raccoon Mountain facility on the south rim of the gorge) or below (via a long drive down Mullen’s Cove Rd.). The only folks able to enjoy the slopes themselves have been the rock climbers who flock to the “T-wall“.

A new TRGT-managed trail opens up a beautiful cleft of the gorge for day-hikers. The Ritchie Hollow Trail opened in January 2018, connecting the top and bottom of the gorge. For about a mile, the trail weaves side-slope from Pot Point through a lush cove forest and across several small streams, before turning to chart a steep, strenuous course to the top of the plateau where it meets the Cumberland Trail at mile 2.2.

I finally made it out to try this one on April 14 (a hot, muggy day in the midst of an otherwise chilly spring), and it seems tailor-made to take advantage of the spring wildflower season. Mayapple, fernleaf phacelia, crested dwarf iris, bellwort, solomon’s seal, woodland phlox, trilliums, blue cohosh, rue anemone, ferns, maple-leaved viburnum, red buckeye, and many others were in full display along the lower section of the trail. Higher up, it looked more like winter than spring, with minimal foliage, but the first of the Pinxterbloom azaleas were starting to pop up there. Moreover, the whole route was generally devoid of the invasive shrubs and vines so prevalent around here, save the odd bush honeysuckle or paulownia.

The steep climb of mile 2 caught me a bit by surprise after the gentle rise of the first mile, but it’s nothing more intense than most routes in the region that make the ascent up to the plateau. Because the trail begins right next to the river, the full climb to the rim rises nearly 1,300 ft. At about the 1.6 mile mark, mid-climb, there is a nice 30+’ waterfall just off the main path. After the last pull, I took a short (.5 mile) breather stretch along the relative flat CT, and even scrambled off-trail to a rock outcropping at the actual summit. The woods were very quiet, so much so that I even scared up a large turkey trailside, who then proceeded to fly downslope a few hundred yards. Quite a sight.

Even at that, it only took a leisurely hour to get to the top. The descent was much faster, though I’ll chalk that up to keeping a near-running pace as I tried to beat a thunderstorm back to my car.

In all, this is a fine addition to the great trails of our area, and one I’m sure I’ll be back to visit again.

 

Into the Woods: Smith Springs Loop

Every hike has a story. Usually it’s fairly short: “I needed some rest and exercise, so I went for a hike.” Simple.

This is not one of those stories.

It started last fall, right after we found out that that we were expecting our fourth child (arriving in June). Taking a “babymoon” is harder when one has three older kids to arrange care for, so we came up with a wild idea. A crazy idea. What if we took a trip out west, all five of us?

After some research, we pieced it together. We’d go in February, before Rachel’s pregnancy was so far along she couldn’t sleep well. We’d stay south to avoid winter weather as much as possible. We’d keep driving days under 6-7 hours for the sake of everyone’s endurance. We’d camp some, and cash in hotel points from a credit card for other nights. It seemed within reach. Possible. Delightful even.

When the big day came to leave, we packed our minivan within an inch of its life and pulled toward the setting sun. Each of these stops entailed a lot of activities, and could be given a fine travelogue post in its own right, but for the purposes of this story, you’ll get the flyover view. Day 1: Memphis. Day 2: Oklahoma City. Day 3: Palo Duro Canyon. Day 4: Santa Fe.

All well and good, until one of the kids got sick on the way to Palo Duro. Spending 30 minutes cleaning mint-chocolate-chip ice cream vomit from the back of the car on the side of a dark Texas highway is fun. Realizing that the bathroom next to your camping cabin is out of order while your child continues to vomit is more so. Having raccoons pilfer the vomit-covered paper towels from a double-bagged, sealed trashcan and scatter them around the park is positively thrilling.

This still isn’t really a story about that, though. Because this was no ordinary stomach bug, our daughter continued throwing up for nearly a week. Our time in Santa Fe involved a visit to a very nice urgent care clinic and a joyful spell of throwing up on a hotel elevator (not to mention one of the other kids coming down with strep throat), but also some fine artarchitecture, and scenery. After a while, we realized it would be foolish to take the planned next leg of the trip to Big Bend (which is, to put it mildly, a good long drive from civilization and medical attention), so we stayed an extra day in Santa Fe and began to rework the rest of the trip.

Day 7: Brantley Lake State Park. Chosen because of the ridiculous price of hotels in Carlsbad; remembered because of the way our tent was ripped out of the ground by whimsical high-plains winds forcing us to fold it up and sleep in the van at 3 a.m.

Day 8: Breakfast at a McDonalds in Carlsbad, including the joy of being the only out-of-towners at the mayor’s campaign rally. Carlsbad Caverns is truly mind-blowing, a national treasure. Everyone should visit.

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Seriously. Go here.

At last we come to the hike in the subject of this post. Having been forced to scrap Big Bend, we veered southwestward from Carlsbad to Guadalupe Mountains National Park in far West Texas to try to catch a glimpse of a similar ecosystem.

You see Guadalupe coming for a while, as soon as you walk out of the visitor’s center at Carlsbad, for that matter. For someone used to the tangled woodlands of East Tennessee, having a line of sight to your destination from 50+ miles out is terrific anticipation (trees are a non-entity in the high Chihuahuan Desert). The limestone ridge of the Guadalupes shoots up, a wall in the desert, marking the space and creating its own weather.

GMNP has several entrances, short roads leading to a small parking areas with trailheads to explore the park on foot. It’s one of the least visited parks in the NPS system, and the great balance of its land is wilderness. We chose to enter at Frijole Ranch on the eastern side of the Park and take what little time we had to try the Smith Spring loop trail. After a quick picnic lunch (in the van again, because wind), the older two girls and I set out, letting the others rest.

Going around the loop clockwise from the ranch house, the trail starts by traversing the grasslands in the shadow of the ridge. The day we went, the scouring south wind was only broken by the trail’s periodic dips into gravelly arroyos waiting to catch and funnel away whatever rain might fall. As you drift closer to the mountains themselves, the trail winds to keep the ascent gentle, slowly gaining about 400 feet.

Rounding the last bend, a swath of green leaps to meet you in striking contrast to the yucca, agave, cacti, and scrub juniper. Even the wind stops, blocked by an arm of the ridge. Here are pines, maples, oaks, and madrones, and underbrush practically shouting, “water!”

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In the center of this micro-environment is the spring itself, a burbling hope in a forlorn land. Again, for someone so used to the thick forests and abundant rainfall of the East, it’s hard to fathom the volume of life one little trickle of water can call forth.

The downhill return side of the loop hugs the runoff from the spring to stay in the shade for a while. It seemed a bit better traveled; my hunch is that most people go to the spring this way and then retrace their steps. We spotted a couple of mule deer and several birds along this stretch before passing another water source (Manzanita Spring) and making it back to the ranch.

For a short hike in the middle of nowhere that I’ll likely never revisit (and that most readers will never see) it’s captured my imagination as the focal point of our whole family trip (Days 9-13 of which, for the record, included more sickness, but also many activities on the way back east through San Antonio, Galveston, and New Orleans).

This trip tested my patience in many ways, and reminded me multiple times of my selfishness, pride, and inability to control things. More than one outburst of anger at the comedy-of-errors series of disappointments shocked me with its intensity. I hope that in time, the kids will remember the good, and that the bad will fade to gut-busting bits of family lore. For me, it will always be tempered by a twinge of regret at the ways I held my family’s joy hostage to my own vision of a good vacation.

Smith Spring was a turning point, though; a moment to refresh my soul and attitude and relax my grip on the rest of our itinerary. It was a slice of the trip where things went more or less according to plan—where we richly enjoyed the scenery and activities we crossed rivers and plains for—and gave the turn back east an air of accomplishment instead of defeat. You never know how much can flow from springs in a desert place.

“When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together. That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it” (Isa. 41:17-20).