August, or Walking Through the Field Before Work

Light in August is too playful
To sit, dust-crusted, on a shelf.

Balmy, pink glaze between trees, not
The holy darkness Faulkner saw.

Longish shadows portend autumn,
But clenched humidity lingers.

It adds up to the need to go
Walking through the field before work.

Musky August light hits snakeroot,
Joe-pye, and rabbit tobacco.
Chickadees wheeze, partridge-peas tease
Bees, goldenrod, and ironweed.
Deer rise, turkeys take affront at
Tangled steps through dewy grasses
When that same soft light casts my frame
Walking through the field before work.

Image: Walking through the field before work, Chattanooga, Tenn., August 2018.

Into the Woods: Lewis Fork Wilderness

I like special places, spots where quirks of geography, climate, and culture create worlds within worlds. More often than not, at least in the US, these places require access by foot—anyplace we can drive right up to is inevitably overused. No, as Wendell Berry reminds us, one must get “out of your car, off your horse” to truly know a place.

One such place that I’ve returned to time and again over the last two decades is the Mt. Rogers massif in Southwestern Virginia, contained in an overlapping array of federal lands (Mt. Rogers National Recreation Area, Jefferson National Forest, and Lewis Fork Wilderness). It’s not the highest mountain in the region (though it is the highest in Virginia), nor the most picturesque—just a long, gentle rise to a dome of dark green in the midst of open fields and brambles—four miles from the nearest road and a few miles north of the North Carolina line.

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What makes it special then?

  • To the intrepid souls who attempt a through-hike on the Appalachian Trail (which runs across the massif from west to east), Mt. Rogers is the 1/4-way point for the normal South-North route.
  • To day-hikers from all over the area, it’s the place to come see the ponies—a barely managed herd of small horses allowed to run wild across the mountain to keep the historically bald areas free of of encroaching forest.
  • To naturalists, it’s the farthest north outpost of Appalachian spruce-fir forest.
  • To the solitude-seeker, it is among the quietest places in an otherwise heavily populated part of the world—a long way from highways and flyways, a little slice of “out West” in the Southeast.
  • To me it’s been a place for walking and thinking, vista contemplating, berry picking, and thunderstorm dodging, alone or with family and friends.

Visiting my family in NC last month, I took a jaunt up into Virginia to see it again. Rather than fight the sometimes-heavy summer crowds that can clog the trail on the Grayson Highlands State Park side of the mountain, I started from the Elk Garden trailhead on the west slope.

From the road, the trail is an almost continuous ascent, never too steep—first through open fields (watch for cow pies), then a mixed hardwood forest, then high balds, and finally the close darkness of the spruce-fir forest. These four miles of the AT are much less travelled than the wide, gravelly paths on the east side of the mountain, with brush and grasses closing in and barely leaving enough room to pass another hiker. Of course, that’s not terribly likely—I passed nary a soul on the way up, and only 3-4 people on the way back.

After summiting Rogers, I decided to walk along the ridge to Rhododendron Gap, making a total there and back of 13 miles. There were ponies aplenty, and deer, and birds (ravens, songbirds of all varieties, and even a pair of Canada jays, which are supposedly not even found that far south). It was a bit late for most wildflowers and a bit early for blueberries (though ferns and fungi are always in season), but the overall experience of this place was just as magical as ever.

There’s hardly a better spot to spend a day wandering this side of the Mississippi. It’s a little world unto itself.

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