This essay explores the contemporary experiences of women who live with pain, given the complex responses they encounter within Western medical systems, including pervasive stigma, bias, clinician disbelief, and poor health outcomes. In response to these realities, as highlighted within recent literature and exemplified in a first-person account provided by the paper’s author, this essay explores the Christian practice of the Stations of the Cross as a faithful response to women living with pain. The Stations provide a distinctive Christian practice (...) that invites women living with pain, as well as their clinicians and loved ones, into faithful care marked by prayer, solidarity, and hospitable listening. Practicing the Stations provides one faithful response that Christian clinicians and those who live with pain might engage in the clinic and beyond. (shrink)

This article analyzes the unpublished dialogue between James Baldwin and Reinhold Niebuhr where they discussed the role of the Christian church in the wake of six child murders in Birmingham, Alabama on September 15, 1963. On that catastrophic day—one that is impossible to forget—the Ku Klux Klan bombed The Sixteenth Street Baptist Church, and two black boys were subsequently shot and killed. In the wake of that violence, this article will show that for Baldwin, the dynamite that exploded the face (...) of the “alabaster Christ” from the stained-glass window presents an opportunity for not only a new depiction of Jesus in terms of presentation—but more significantly—a brand-new Christology rooted in black liberation. Such a reading provides us with an unusual constructive theological position offered by Baldwin, especially once it is read alongside a public essay written by the Association of Artists for Freedom advocating for Black Christmas. (shrink)

Infiltrated consciousness occurs when a subject's sense of self comes to be strongly and negatively shaped by victimizing master narratives. Consider the stay-at-home dad who has internalized a harmful narrative of traditional masculinity and so feels ashamed because he is not the family's bread winner. One way master narratives infiltrate consciousness is through conditioning self-simulation by assigning a hierarchy of values to different social roles. Further, master narratives confine self-simulation by prescribing certain social roles to an individual and prohibiting others. (...) One common suggestion for counteracting infiltrated consciousness is to transform it through membership in new communities with new master narratives. But how does such healing happen? This essay offers a response. Recent psychological research on constructivist theories of memory outlines a naturalistically plausible mechanism for self-simulation. I argue that this mechanism is implicated in transforming infiltrated consciousness. This clarifies features of our psychological architecture that make the alteration of self-concepts possible. (shrink)

In this paper I take up the ambivalence we rightly feel toward leaders by examining the relationship between charismatic authority and moral exemplarity. Drawing on the social theory of Max Weber, and in dialogue with a case study of an anti-militarism movement called the SOA (School of Americas) Watch, I demonstrate that through a “politics of sacrifice” leaders synchronize their own stories with those of communally recognized exemplars and act in ways that evidence a solidarity in the suffering of those (...) exemplars thereby generating their charismatic authority. While performing crucial strategic, motivational, and pedagogical roles, this charisma also introduces problematic temptations to authoritarianism that short-circuit the practical reasoning that exemplars supposedly help to form. In the end this leaves our sense of ambivalence intact. What is needed, I argue, are practices of critique that reopen the distance between leader and follower and thus allow the possibility of practical reason. (shrink)

Contemporary Christian witness about the death of Jesus moves in a culture already saturated with an aesthetic or intuitive ethic of the crucifixion. That aesthetic has many features acquired though Christianity’s long social dominance. This essay focuses on one aspect, authentically derived from the distinctive understanding Christian faith attributed to the crucifixion. First, I describe the Roman context, and the natural “reading” of the image of a crucified person there, as the background to considering the absence of that image in (...) early Christianity. This leads to exploration of the ways that early Christianity used a variety of typological images to weave a new frame of meaning around the crucifixion of Christ. Then, using Tom Holland’s recent historical synopsis of Christianity, I indicate how this new aesthetic of the cross lodged itself in shared cultural assumptions and perceptions. Finally, I consider the crucial American case of lynching, in which White Christian churches betrayed this distinctive meaning of the crucifixion, Black churches affirmed it, and the cultural aesthetic of crucifixion proved itself a key medium for resistance to lynching. Finally, I suggest some implications for church preaching and teaching in relation to the surrounding culture today. (shrink)

The category of experience has constituted an important point for reflection in moral philosophy and theology, particularly among feminist and liberationist circles. The appeal to experience as an authoritative source has been met with criticism by those who understand the term to connote either radical interiority, on the one hand, or an uncritical foundation for truth claims, on the other. This essay argues that the respective works of classical pragmatist, John Dewey, and Catholic feminist theologian, Margaret Farley, provide a compelling (...) alternative to these characterizations of experience, which can help scholars in ethics and theology to better articulate the relationship of individual and social experience, as well as the ways by which people use experience to give legitimacy to moral practices. (shrink)

Confronted by the White supremacists who had murdered their loved ones in June 2015, many of the family members of those killed at Mother Immanuel AME Church spoke words of forgiveness. The familie...

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary (...) ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches. (shrink)

R. Marie Griffith and Sarah Coakley suggest that feminist ecumenism across the evangelical-liberal spectrum is valuable for feminist studies of religion and theologies. In this context, I trace the conversation that has arisen around the idea of adopting ‘submission’ vis-à-vis the Christian notion of kenosis, and turn it in a new direction. I argue that Coakley’s apophatically cruciform understanding of submission in contemplative prayer contrasts with womanist approaches like that of Delores Williams. Drawing on Williams’ considerations of atonement and Friedrich (...) Schleiermacher’s understanding of prayer, I offer ‘incarnational submission’ as a way to acknowledge the value of prayerful submission while avoiding its potentially oppressive features. (shrink)

This article constructs and deploys a set of autoethnographic narratives from the author’s experience as a Baptist minister to critically retrieve the category of ‘women’s experience’ for feminist theological construction. Autoethnography, as a response to the crisis of representation in the Humanities, uses personal narratives of the self to reveal, critique and transform wider cultural trends. It therefore provides helpful tools for analysing, critiquing and transforming theological thought and practice. Following the article’s methodological sections, the constructive sections use the crafted (...) autoethnographies to re-frame Rowan Williams’s vision for how church and world co-constitute each other towards God’s just ends. Whereas Williams argues that this co-constitution occurs through processes of interactive transformative judgment, the feminist theological understanding argued for here founds the process instead on interactive, transformative grace. (shrink)

This essay turns to the late thought of Martin Luther King Jr. to bring matters of faith back into debates about dissent in liberal democracies. Drawing on unpublished speeches as well as scholarship in Black theology, religious studies, and political theory, I contend that the post-1965 King is not as interested in moral or pragmatic principles as many democratic theorists think. The late King’s movement, I argue, is animated by what Black liberation theologian James Cone calls “black faith.” Manifesting Jesus’s (...) liberating love—a love that the late King believes already transformed and was still transforming the world—this movement with the poor and dispossessed is caring yet forceful, quotidian yet spectacular, and nonviolent yet revolutionary. Foregrounding the late King’s black faith and the movement it animates, I conclude, opens up new horizons for theorizing dissent. (shrink)

Using the philosophy of Paul Ricoeur as an interpretive matrix, this article suggests that critical theologies may be understood as an instantiation of the concrete unity of past and present in religious symbol. The intransigence of debates between critical and counter-critical theologies is thus disclosed as an inability to account for and remain within the past-future dynamic in religious symbol. Ricoeur’s Freud and Philosophy provides the philosophical terminology for unpacking the simultaneously archaeological and teleological character of symbol. The article then (...) turns to Ricoeur’s accounts of metaphor and narrative to make the following observations: Reflecting the metaphorical capacity of language, critical theologies occur as a juxtaposition of known and unknown, here understood as a juxtaposition of past and present in religious expression; The inherently tensive character in critical theology gives way to a dialogical trajectory. Critical theologians engender Ricoeur’s reference to the pluralism of ontology in the ‘metaphorical is’; and Critical theology represents the very human capacity to create a new future out of a meaningless past by narrating the stories of the marginalized. These Ricoeurian themes are highlighted by examples drawn from the theologies of James Cone, Jürgen Moltmann, Mario Aguilar, David Tracy, and Johann Baptist Metz. (shrink)

In this article, I sketch out something of a manifesto for the writing of queer theology. Beginning with a glimpse of the ways that anxieties about non-normative bodies and sexualities implicate all queer identity and practice, I then suggest ways that an awareness of the values and practices of the bondage, discipline, dominance and submission, sadomasochism community can illuminate the indecency of theological reflection. I believe that kink represents a valuable approach to meaning-making which holds great possibilities for the theological (...) discipline, particularly its unique relationship to social and interpersonal power dynamics, as well as its willingness to ‘dig around in the dirt’ of those things which are scary or taboo and find satisfying, sexy ways of relating to that fear. Above all, I hope to provoke new ways of thinking that challenge our easy answers about what progressive or liberative theology might look like, with deliberate attention to what is indecent in our frameworks. (shrink)

Theologians speak of the silence of churches' prophetic voice in the 'new' South Africa, whilst the country features amongst the socio-economically most unequal countries in the world, and the urban areas in particular continue to be characterised by segregation. In this context I ask: where is liberation theology? I spell out my reading of some of the recent voices in the liberationist discourse. In dialogue with these scholars I, firstly, argue for the faith community to be made a conscious centre (...) of liberationist debates and praxis. Secondly, I do this by suggesting two theoretical building blocks for local faith communities that wish to grow in a liberationist fashion. (shrink)

Exemplars have the power to help people navigate various levels of moral struggle, from the relatively straightforward problem of lacking motivation to the much deeper problem of failing to see the moral realities that surround us. But there are also serious moral risks in the appeal to exemplars: we romanticize them, we make use of them in authoritarian ways, and we tend to forget how our choice of exemplars is conditioned by oppressive cultural formations. I argue that we need to (...) develop a social model of exemplarity, attuned to social contexts of our exemplars themselves as well as the social processes of constructing and appealing to exemplars. More particularly, I argue that we need to develop space for thinking about exemplary groups, not just exemplary individuals, in order to develop the strengths and avoid the weaknesses in exemplarist moral theories. (shrink)

This essay assesses the oft‐made link between Walter Rauschenbusch and Martin Luther King Jr. Denying neither Rauschenbusch’s influence on King nor King’s social gospel status, it nevertheless questions the way historians locate Rauschenbusch’s legacy in King and the civil rights movement. This strategy, however unintentionally, reproduces the white social gospel’s “astigmatism” on race and undermines the contributions of black social gospel (and other neglected) leaders even as revised histories affirm them. After exploring King’s references to Rauschenbusch and Rauschenbusch’s reflections on (...) race, the paper compares their theologies. This comparison reveals key differences on race and economic justice that ramify across Rauschenbusch’s and King’s distinctive articulations of social gospel categories, further complicating historians’ claims on King. Oversimplifying the connection between these important figures in religious ethics distorts theological understanding of social gospel legacies and compromises their power for future generations. (shrink)