How to Be Fashionably Queer: Reminding the Church of the Importance of Sexual Stories

Abstract

This article compares experiences of working in the fashion industry with being a member of the Church It asserts that the Church's pastoral practice is often rendered ineffective by its unwillingness to embrace sexual stories and ironically demonstrates that in the unexpected context of a fashion store, where such stories were frequently shared, that there was a deep sense of trust and intimacy that allowed for meaningful pastoral experiences, especially during times of crisis. With reference to the work of queer theologians such as Marcella Althaus-Reid and Robert Goss, it employs the motif of the ‘theological catwalk’ to demonstrate that the biblical texts and the person of Jesus can be approached as sexual stories. By refusing to accept that queer people can only dress in the sexual outfit of church teachings, it opens the closet doors and reveals that in truth there are many stylish outfits that can be worn on the catwalk of life.     

Three Ways of Being Church

This article proposes a theological re-appraisal of three images of the Church: institution, servant and community. The defining characteristics of an institution can be applied positively to the Church when it is seen to have been instituted by Jesus Christ. But what is instituted is a continuing relationship grounded in Christ's own presence. The servant Church is characterized by its commitment to the purposes of God in ‘secular’ society and the promise of God's kingdom. The community model of the Church has two common expressions, one emphasizing social relationships, one stressing mystical communion, but these are grounded in the trinitarian community itself. While each model has its own contribution and integrity, taken together they suggest mutual inter-dependence, itself reflecting the divine community and expressed in the mutually affirming virtues of faith, hope and love.     

The Evangelical Necessity of Creedal Confession in the World of Empire

The author argues that in the world of Empire where greed, violence, and idolatry pervade, the Church is challenged to recognise that it exists to witness to the radical, liberating message of the gospel of the crucified and risen Lord, Jesus Christ. The Church is challenged to recognise and acknowledge how it is a beneficiary of Empire, but that its focus is to be on the Lord Jesus Christ and not the ‘Caesars’ who cannot give the life, healing, and forgiveness that only God can give. Faithfulness to the gospel calls for creedal‐confession that becomes both inevitable and necessary because the church's confession is communal. The community in Christ needs one another in order to be faithful through mutual creedal‐remembering and reminding of the identity of the God of Jesus Christ.     

Community without memory? In search of an ecclesiology of liberation in the company of people with dementia

The increasing prevalence of dementia among members of the Christian Churches prompts a re-evaluation of Christian ecclesiology. This is particularly true for the ecclesiology born of the theologies of liberation, because of the emphasis it places upon conscious participation in the historical life of the community. The present article draws on stories of people with dementia as recorded by themselves and those close to them; by reflection upon these stories, it seeks to re-think the character of the Church in the face of this challenge, and so to offer a richer interpretation of its identity as a community of liberation.     

Psychotherapy and the Mormon Faith

The Church of Jesus Christ of Latter-day Saints, also known as the Mormon Church, is a Christian faith with a large presence across the globe. Although Mormon doctrine suggests that faith in Jesus allows people to overcome weakness and heal from pain, Mormon people are not immune from experiencing periods of mental and emotional suffering. The deeply held religious beliefs of Mormons can influence the nature of the psychological difficulties a Mormon individual is prone to experiencing, how and when they choose to seek treatment, as well as the types of treatment that may be most beneficial.     

Reviews

Abstract

By juxtaposing the findings, analysis and conclusions of a recent educational paper with appropriate theological writings, this article seeks to problematize Anglican bishops' commitment to listen to the experience of lesbian/gay/bisexual (LGB) people. The article starts by describing the educational research, its general conclusions and some of the methodological issues around voice raised by qualitative enquiry. Continuing the theme of voice, it looks at three elements of theological method, which might prevent the hearing of such accounts. Given this evidence, and the way in which lifestories of marginalized people tend to be devalued, the argument is reversed to ask whether Church authorities can be entrusted with them. Returning to the study of trainee teachers, more attention is given to their particular stories as the basis for theological reflection, around three emerging themes: discrimination, resistance and identity. Finally, methodological concerns are highlighted, which enable narratives of emancipation to be pursued, and to encourage a more fluid view of Jesus as storytelling ‘exemplar of resistance’.     

‘We believe in One,Holy, Catholic and Apostolic Church’: the Armenian Apostolic perspective

This article reviews the four marks of the Church ? Unity, Holiness, Catholicity and Apostolicity ? from the perspective of the Armenian Apostolic historical, doctrinal and liturgical tradition, with particular reference to the importance of the total identification of church and people and drawing attention to comparisons with the ecclesiological works and treatises of Western traditions. Within the rich context of the history and liturgical life of the Armenian Orthodox Church, the author expounds the meaning of the four marks of the Church, their co-inherence and linkage with the Incarnation of Christ, which enables the Church, ‘in her earthly and heavenly missions’ to reflect ‘the historical and mystical realities of what the apostles experienced in their mission as witnesses and teachers sent by Jesus Christ himself’.     

Jesus and the Play of Imagination: The Role of His Stories and Parables in Faith Formation

Jesus’ stories and parables—the products of his own imagination—are at the core of Christian religious education. Christian religious educators are to encourage their audience to engage their imagination to let Jesus’ stories retain their power to form and transform them. Although imagination operates imperceptibly, it is essential to faith formation. Religious educators are to befriend imagination and employ it as an efficacious means to form their audiences in the faith. This article aims to describe the “obvious” dynamics involved in the act of imagining. The first part of this essay examines the multifaceted nature of imagination. The second part suggests ways how religious educators may develop the imagining skills of their audience.     

What makes Christian bioethics Christian? Bible, story, and communal discernment.

Scripture is somehow normative for any bioethic that would be Christian. There are problems, however, both with Scripture and with those who read Scripture. Methodological reflection is necessary. Scripture must be read humbly and in Christian community. It must be read not as a timeless code but as the story of God and of our lives. That story moves from creation to a new creation. At the center of the Christian story are the stories of Jesus of Nazareth as healer, preacher of good news to the poor, and sufferer. The story shapes character and conduct and enables communal discernment.     

Making Disciples: Obstacles and Opportunities in Urban Congregations

This article looks at the current theological understanding and practice of evangelism in the United Methodist Church. In the early 2000s, the denomination crafted and adopted the mission statement “Make Disciples of Jesus Christ for the Transformation of the World.” As someone who has worked at both the local church and denominational levels of the United Methodist Church, I have seen a gap between the denomination's stated mission and the actual ministry of local churches due to two primary obstacles. Congregations are unsure of what it entails to make disciples and do not understand that the purpose is for the transformation of the world. Through interviews and the study of local congregations, impediments to fulfilling this statement emerged. The article concludes by offering an example of an outlier congregation that is effectively engaged in life‐affirming evangelism in an urban setting.     

Childhood and Age in the Bible

Biblical studies has often avoided the children in the biblical text, to the detriment of the discipline. The topic of childhood in the Bible provides a particular opportunity for dialogue between biblical studies (including historical, theological, and social approaches), psychology of religion, and pastoral psychology. This article examines three biblical stories: Adam and Eve, David, and Jesus. In each case, I inquire about the ages of the characters, the interpretive assumptions at work in biblical studies, and the psychological insights that may be brought to bear on the biblical text.     

Individualism and Community as Contested Rhetorics in the Catholic New Evangelization Movement

This article addresses a new religious movement within one of the oldest ecclesiastical organizations in Christendom??the Catholic Church. The Catholic New Evangelization (NE) is an intra-ecclesial movement articulated and inspired by the late Pope John Paul II. Our analysis of this movement focuses on the emerging tensions between the contrasting individualist and communalist orientations of what we call ??Vatican II Catholics?? and ??NE Catholics,?? respectively. We examine responses to NE rhetoric and its implementation in the Catholic Archdiocese of Detroit??s central services, the archdiocesan seminary, and two local Detroit parishes. At these sites, the NE rhetoric, especially in its emphasis on having a ??personal relationship with Jesus,?? has intensified individual versus community tensions among Catholic professionals and lay leaders in the Detroit area.     

The Mission of the Church in the Contemporary World in Light of the Decisions of the Holy and Great Council

This article discusses the place of mission in the Orthodox Church. The document “The Mission of the Orthodox Church in Today's World,” which was approved by the Holy and Great Council of the Orthodox Church held in Crete in 2016, is still in the process of reception, as are the other documents, but it constitutes, without doubt, a new era in Orthodox missiology – as indeed the Great and Holy Council in Crete represents a new era in Orthodoxy. The interrelatedness of unity and mission is not a question of methodology or strategy. It is an ontological one: it is related to the very essence of koinonia as fellowship in the triune God, and to the specific aspect of κοινονια as participation in God's economy in and for the world. Mission is commitment to the work of the triune God incarnated in Jesus Christ. Both are God’s gift and command. It is only in unity with the Holy Trinity that the church is able to fulfil its vocation.     

Priesthood and the Epistle to the Hebrews

Current controversies about the ordination of women have shown the need for a re-examination of what the Christian Church means by priesthood. This article looks at the Epistle to the Hebrews' contribution to our understanding. To that end it focuses on the institution of priesthood in its first-century Jewish context and shows the use made of it by the author of Hebrews in his presentation of Christian faith.
Section 1 emphasizes some all-important differences between the NT's use of the language of priesthood and ours. Not least, it nowhere uses "priest" to designate Christian ministers. All the more striking, therefore, is Hebrews' depiction of Jesus as "high priest".
Section 2 discusses Judaism' Day of Atonement ceremonies – Hebrews' dominant cultic model. In the comparison drawn between Christ's death and exaltation with these rites, he becomes not only the high priest but also the expiatory victim.
As far as Judaism' cultic institutions are concerned, however, Jesus was not and never could be a priest, since he was of the tribe of Judah rather than Levi. Hence Hebrews appeals to Melchizedek. How this non-Israelite model is used by Hebrews to subvert the whole notion of priesthood as caste is discussed in section 3.
Finally, in section 4 Isaacs concludes that for Hebrews there is no longer a role for an ongoing priesthood, since Jesus has definitively achieved access to God, which was its raison d'être . Melchizedekian high priesthood is unique to Christ; neither inherited nor transmitted. Hence, unlike other NT authors, for Hebrews even the church as a corporate body is not a priesthood. As its closing chapters show, in this Epistle the cultic model gives way to the more inclusive one of pilgrimage.     

The Evolution of a Pauline Toxic Text

The earliest followers of Jesus authored their identity narrative within the metanarrative of Jewish faith, thereby creating a new Jewish-Jesus sect. The Christian identity narrative arose as a new story and could not call upon either a Jewish or a Pagan metanarrative for its justification. It was a new creation inspired by the Spirit and authored by Paul. With his guidance, the Pagan followers of Jesus, Christians, articulated their personal and communal experiences of empowerment by the Spirit in a new identity narrative that would in time establish itself as the dominant metanarrative for Western civilization. Members of the Jewish-Jesus community in Jerusalem immediately denied the validity of the Christian narratives. They sought to subjugate the new story to their official and dominant story: that one had to be Jewish in order to follow Jesus. Paul urges the Christians to remain faithful to their personal stories of empowerment by the Spirit. Unfortunately, he also resorts to the use of toxic texts to disenfranchise his Jewish opponents.     

From Prophecy to Practice: Mutual Selection Cycles in the Routinization of Charismatic Authority

We examine how culture and structure intersect in mediating competing claims to authority during the routinization of charisma. Using archival data, we trace the mechanisms of routinization in the early Church of Jesus Christ of Latter Day Saints during the succession crisis that followed the death of the prophet Joseph Smith in 1844, which resulted in the ascension of a new leader and shaped the institutional development of the religion. Combining in‐depth historical analysis and social network analysis, we identify key processes that led to the ultimate resolution of the crisis. These processes show that the way church members interpreted and enacted prophecies and theological teachings directly affected social networks within the community. In turn, this increased the importance of these particular teachings within the community and in the religious organization in a cycle that shaped the social mechanisms of the crisis resolution. Generalizing our findings, we introduce the concept of mutual selection cycles as a framework for explaining how prophecy and practice interact in institutionalizing charismatic authority.     

Revisiting <Emphasis Type="Italic">The Depleted Self</Emphasis>

This article revisits Donald Capps’s book The Depleted Self (The depleted self: sin in a narcissistic age. Fortress Press, Minneapolis, 1993), which grew out of his 1990 Schaff Lectures at Pittsburgh Theological Seminary. In these lectures Capps proposed that the theology of guilt had dominated much of post-Reformation discourse. But with the growing prevalence of the narcissistic personality in the late twentieth century, the theology of guilt no longer adequately expressed humanity’s sense of “wrongness” before God. Late twentieth-century persons sense this disjunction between God and self through shame dynamics. Narcissists are not “full” of themselves, as popular perspectives might indicate. Instead, they are empty, depleted selves. Psychologists suggest this stems from lack of emotional stimulation and the absence of mirroring in the early stages of life. The narcissist’s search for attention and affirmation takes craving, paranoid, manipulative, or phallic forms and is essentially a desperate attempt to fill the internal emptiness. Capps suggests that two narratives from the Gospels are helpful here: the story of the woman with the alabaster jar and the story of Jesus’s dialogue with Mary and John at Calvary. These stories provide us with clues as to how depleted selves experienced mirroring and the potential for internal peace in community with Jesus.     

When a child comes out in the latter-days: an exploratory case study of Mormon parents

Under the modern gay rights movement, cultural and societal values regarding sexuality, marriage, and family have rapidly evolved while the fundamental doctrine of monogamous, heterosexual marriage espoused by The Church of Jesus Christ of Latter-day Saints has not. Questions arise as to how orthodox Mormon families come to terms with their child coming out in light of the Church’s policy on same-sex marriage and families. This article employs an exploratory case-study method to examine the experience of one such orthodox Mormon family whose child came out as gay. The findings herein suggest that it is possible for families and individuals in these circumstances to develop and maintain loving and supportive relationships in spite of religious differences. These findings better equip academics, professionals, clergy, and families to address the mental health concerns of and create inclusive spaces in families, congregations, and communities for youth who identify as sexual minorities.     

Christian bioethics and the Church's political worship.

Christian bioethics springs from the worship that is the response of the Church to the Gospel of Jesus Christ. Such worship is distinctively political in nature, in that it acknowledges Christ as Lord. Because it is a political worship, it can recognize no other lords and no other prior claims on its allegiance: these include the claims of an allegedly universal ethics and politics determined from outside the Church. However the Church is called not just to be a contrast society, but also to witness to the freeing of the world from salvific pretensions in order that it may embrace its proper temporality. The implications of this for the distinctiveness of Christian bioethics are brought out in three movements: first, the Church's itself learning how it is to conceive bioethics; second, the Church's role in unmasking the idols of secular bioethics; and third, the Church's witnessing to the freeing of medicine from idolatrous aspirations.