Sacred Seminary Symposium

Episode 6: “Solidarity”

In this episode, Sabrina and I discuss Ada Maria Isasi-Diaz’s book Mujerista Theology, specifically looking at chapter 5: “Solidarity: Love of Neighbor in the Twenty-First Century”.

In this chapter Isasi-Diaz brings the word “Solidarity” under examination highlighting how often human beings, specifically those of us in the dominant culture, have a fondness for this word but miss the praxis aspect completely. Solidarity isn’t just a nice feeling of community, but a legitimate standing with the oppressed groups, identifying with them. Not in the terms of becoming as the oppressed but in terms of standing with them as you are. This distinction is a difficult one to walk through, but it’s necessary. In this discussion, Sabrina and I take up the mantle of Isasi-Diaz’s definition of and ethical for solidarity, her criticisms of “charity”, and her definition of sin as “alienation.”

Sabrina and I discuss some of the primary themes of the chapter and drive home the recurring theme that our praxis as Christians matters…And as Sabrina reminds us at the end, it shouldn’t be about “guns blazing” which leads to alienation but to listen and see what is necessary to communicate in that moment.

Here are some quotes from the chapter we look at specifically:

“From a Christian perspective the goal of solidarity is to participate in the ongoing process of liberation through which we Christians become significantly positive force in the unfolding of the ‘kin-dom’ of God. At the center of the unfolding of the kin-dom is the salvific act of God. Salvation and liberation are interconnected. Salvation is gratuitously given by God; it flows from the very essence of God: love. Salvation is worked out through the love between God and each human being and among human beings. This love relationship is the goal of all life–it constitutes the fullness of humanity.”

Page 89

“But why are the poor and the oppressed those with whom we must be in solidarity? Why does overcoming alienation demand a preferential option for the oppressed? The reason is not that the poor and the oppressed are morally superior. Those who are oppressed are not personally better or more innocent or purer in their motivations than the rest of us. The preferential option at the heart of solidarity is based on the fact that the point of view of the oppressed, ‘pierced by suffering and attracted by hope, allows them, in their struggles, to conceive another reality. Because the poor suffer the weight of alienation , they can conceive a different project of hope and provide dynamism to a new way of organizing human life for all.’ This contribution , which they alone can give, makes it possible for everyone to overcome alienation. The preferential option for the poor and the oppressed makes it possible for the oppressors to overcome alienation, because to be oppressive limits love, and love cannot exist in the midst of alienation. Oppression and poverty must be overcome because they are ‘a slap in the face of GOd’s sovereignty.’ The alienation they cause is a denial of God. Gutierrez refers to the profoundly biblical insight of the Bolivian campesino: ‘an atheist is someone who fails to practice justice toward the poor.’”

page 91

“Mutuality of the oppressor with the oppressed also starts with conscientization. To become aware that one is an oppressor does not stop with individual illumination but requires the oppressor to establish dialogue and mutuality with the oppressed.[..] Oppressors who are willing to listen and to be questioned by the oppressed, by the very action of listening begin to leave behind their role as oppressors and to become ‘friends’ of the oppressed.”

Page 95

“But this does not mean that we can wait until we have a perfect strategy or a perfect moment to act. No strategy is perfect. There are always internal problems and inconsistencies that need to be worked out. All strategies involve risk. This should never keep us from acting; it should never delay our work to try to establish mutuality, to create a community of solidarity committed to change oppressive structures, a community in which no one group of oppressed people will be sacrificed for the sake of another. This is what mutuality, the strategic component of solidarity, will accomplish.”

Pages 98-99

Sex and Revolution IV

Sancta Colloquia Episode 309 ft. James Prescott

In this episode, the last episode installment of #SexAndRevolution, my friend, James Prescott (@JamesPrescott77) joins me to talk about what it means to be a “highly-sensitive” person. Being a “highly-sensitive” person is more than having feelings about things (and sometimes all the things); it incorporates being in tune to one’s environment in such a way that the body–yes, the flesh, muscle, ones, organs of your existence–pick up on dialogue and communication that isn’t with words but with vibes. Navigating the world as a highly-sensitive person can be tricky, and James does well to communicate with me about how he has navigated the material world and the virtual world as a highly-sensitive person. The first thing you should know is that James stresses that it takes boundaries. You might not look to highly-sensitive people to have the clearest boundaries but they do because they need to and this makes them strong. James articulates excellently the beauty and strength of being highly sensitive person; truly it’s a beautiful thing to be able to “tap-into” that “sixth-sense” and navigate from there. My favorite thing about this episode is that James has some very pastoral things to say to those of his fellow journeyers who are also highly-sensitive (to both the old and the young!): you are not alone. So, come listen to James talk with me about what it’s like to be highly-sensitive and the profundity therein. And be encouraged, Beloved. If you find yourself on of us–the highly-sensitive–press in…press into yourself and see the beauty of your present self as it tunes into the world and people around it. And, maybe, buckle up, too.

Excited? You should be. Listen here:

Interview with James Prescott

James Prescott is an author, blogger and host of the Poema (poh-eh-ma) Podcast, which explores the spiritual journey, mental health, grief and creativity. His book, “Mosaic of Grace” was published in 2017. James has also written for Huffington Post and Thrive Global. You can find his work at jamesprescott.co.uk and his podcast is available on all podcast platforms.

https://jamesprescott.co.uk/

In the episode, James and I talk about Jamie Lee Finch. Here is the episode we recorded together:

https://laurenrelarkin.com/2018/12/15/sancta-colloquia-episode-105-the-body-religious-trauma-and-hope-in-healing-ft-jamie-lee-finch/

Sex and Revolution I: Intimate Embodied Dance

Sancta Colloquia Episode 306 ft. Nicole Perry

In this episode, I had a very interesting and engaging conversation with Nicole Perry (@danceNdrama1) about intimacy, vulnerability, body, and relationship. It feels like we touched on all the aspects of what it means to be intimate with another person. Intimacy is such an interesting thing and something that humans being crave. Intimacy and the desire for intimacy is very natural. Yet, it seems that in one form or another external institutions (the Church, culture, media, etc.) love to dictate to us what this intimacy should look like. The problem becomes that in the pendulum swing from the Church to media sexual penetration is the primary focus. But what Nicole demonstrates throughout this dialogue is that intimacy is what *we* make of it. Nicole, an intimacy director/choreographer, deals with intimacy on the stage in dance and performance. There are ways, according to Nicole, to perform intimately that isn’t just playing to the normal trappings of “sex-sells.” In other words, you can express intimate moments on the stage in ways that do not employ actual kissing and actual acts of sex. Part of the power of a well-performed intimate scene on the stage is built around the idea of alterity: “…your body is your body, [your] boundaries are your boundaries…” This ability to say no and to be present in the no means that you can then be present in the yes, as Nicole says, “Yes only means yes if you can say no.” Now, this isn’t just about acting, and Nicole makes that really clear. One of the highlights of this discussion is that obtaining substance of self on the stage with and among others translates into real life presence. This means we can now talk about consent if there is an ability to say no and be present, we can now talk about intimacy in boundaries (this relationship exists here and has *this* intimacy) without having to devolve into penetration as the only means by which to express this intimacy. In fact, we could argue that the church and media destroy the concept of intimacy and thus sex by making sex the ultimate and glorified cow of intimacy. In this way, the person is never allowed to cultivate confidence in her intimate-talk and intimate-actions and thus falls into the trap that a sort of desire, like, love, and attachment must become sexual. It was such a pleasure to speak with Nicole and hear how much her life on the stage causes her to be a substantial person in real life. I hope you enjoy the conversation as much as I did.

Intrigued? You should be. Listen here 

Nicole Perry is an intimacy director/choreographer, as well as director and choreographer in South Florida. Recent credits include Imagine: a Journey in Dance at the Kravis Center, choreography and intimacy direction for the US premiere of The Glass Piano at Theatre Lab, and intimacy choreography for In the Heights with Measure for Measure Theatre, where she is the resident intimacy choreographer. Nicole is a Certified Laban/Bartenieff Movement Analyst through Integrated Movement Studies. She is a member of Stage Directors and Choreographers Society and an apprentice at Intimacy Directors International. Nicole founded Momentum Stage, a non-profit providing resources for performing artists.

Further Resources:

http://nicoleperry.org/

Dr. Robyn and Activist Theology: https://activistheology.com/ The quotes were taken from Robyn’s reflection in a class given by their partner, Erin C. Law, who is one of my Laban teachers. If they are still holding classes when we get closer to broadcast, I can send you a link. I know Robyn is on Twitter as @irobyn . Erin is on Instagram as @erin_c_law .

Further reading: ugh, so much. But, Come as You Are by Emily Nagoski was a game changer. How Emotions are Made by Lisa  Feldman Barrett is also really great to thinking about emotions in context. I’m sure I will do much more reading between now and then and can send updates!

Audre Lorde “Uses of the Erotic: The Erotic as Power”

Momentum Stage: https://www.momentumstage.org and some courses:

Ethics of Touch for Teachers of Movement: https://www.momentumstage.org/arts-education/touch-course

Consent for Performers: https://www.momentumstage.org/arts-education/9xv8spp402plnz9m9bpsqwpk784jnw

Also, The Consent Awareness Network, working to legally codify what is ‘consent’.

Creative Rage and the “Beloved Community”

Sancta Colloquia episode 305 ft. David Justice

In this episode I had the privilege of sitting with my friend from my dissertation writing group: David Justice (@DavidtheJust). David explained to me the thrust of his research: MLK Jr, the concept of “Beloved Community” and the constructive and creative power of rage. While we in the west tend to downplay and even vilify emotions, David demonstrates that King allows room for emotions, even the ones we’re terrified of…specifically rage. Yet King, speaking of “Ghetto Rage” argues that this rage is the rage of being beyond sick and tired of your dignity being tossed out and your humanity dragged through mud and denied.  It’s here at this intersection of vibrant personhood where rage burgeons and forces the body into action—creative action. It’s not the rage of which keeps nothingness at bay, rather it’s the rage that penetrates and pierces nothingness with somethingness, or, referring to what David explains leaning on King, “sombodiedness”. David explains that this creative rage—which works in tandem with love and never devoid of it for King—seeks to establish the beloved community as it establishes everyone’s dignity and where individualism lending to autonomy is rid. This rage pushes back against the status quo and those who willingly (complicitly and captively) accept, uphold, and defend the status quo. In this “pushing back” the oppressor suffers; King is just fine with that. This suffering of the oppressor is the manifestation and identity with those who suffer. Truth be told, though, and David explains that King is aware of this aspect: those who oppress are already suffering in the system of oppression. Thus, this felt suffering isn’t new, it’s just bubbled up to the surface where the oppressor can acknowledge it. The conversation with David is timely as we sit in the aftermath of an election that exposed white America’s true colors: anti-black.

Intrigued? You should be. Listen here:

David Justice’s research focus is the theology and philosophy of Martin Luther King Jr. He primarily explores the fundamental transformation and, at times, destruction necessary to make the Beloved Community a reality. In making this argument, he draws on his rootedness in the Black church and puts King into conversation with feminist, Womanist, and decolonial thought. He is currently pursuing a PhD at Saint Louis University in Theological Studies and an MA in Religion from the University of Illinois at Urbana-Champaign.

Here is the article referenced in the episode:

https://conciliarpost.com/theology-spirituality/divine-dissatisfaction-loving-rage-and-the-imagination-of-a-better-world/

The quote I reference from an episode of the Magnificast was by one of their guests: Amaryah Shaye. The quote is actually used in their show intro and I can’t quite remember exactly which episode with Shaye it’s from but this episode is a good one to listen to and start with:

https://podcasts.apple.com/us/podcast/ep-19-universally-bad-with-amaryah-shaye-armstrong/id1214644619?i=1000390664041

Further/Recommended Reading:

Books

  1. Where Do We Go From Here: Chaos or Community? by Martin Luther King Jr.
  2. Breaking White Supremacy: Martin Luther King Jr. and the Black Social Gospel by Gary Dorrien
  3. King and the Other America: The Poor People’s Campaign and the Quest for Economic Equality by Sylvie Laurent
  4. Toward a Womanist Ethic of Incarnation: Black Bodies, the Black Church, and the Council of Chalcedon by Eboni Marshall Turman
  5. The Cross and the Lynching Tree by James Cone
  6. Stamped from the Beginning: The Definitive History of Racist Ideas in America by Ibram X. Kendi
  7. Eloquent Rage: A Black Feminist Discovers Her Superpower by Brittney Cooper
  8. Rage Becomes Her: The Power of Women’s Anger by Soraya Chemaly
  9. Pilgrimages/Peregrinajes: Theorizing Coalition Against Multiple Oppressions by María Lugones
  10. The Radical King edited by Cornel West

King Sermons/Speeches

  1. “Beyond Vietnam” https://kinginstitute.stanford.edu/king-papers/documents/beyond-vietnam
  2. “‘Where Do We Go From Here?,’ Address Delivered at the Eleventh Annual SCLC Convention” https://kinginstitute.stanford.edu/king-papers/documents/where-do-we-go-here-address-delivered-eleventh-annual-sclc-convention
  3. “Address at the Conclusion of the Selma to Montgomery March” https://kinginstitute.stanford.edu/king-papers/documents/address-conclusion-selma-montgomery-march
  4. “The Role of the Behavioral Scientist in the Civil Rights Movement” https://www.apa.org/monitor/features/king-challenge
  5. “The Other America” https://www.crmvet.org/docs/otheram.htm
  6. “Our God is Able” https://kinginstitute.stanford.edu/king-papers/documents/draft-chapter-xiii-our-god-able
  7. “MIA Mass Meeting at Holt Street Baptist Church” https://kinginstitute.stanford.edu/king-papers/documents/mia-mass-meeting-holt-street-baptist-church
  8. “Why Jesus Called a Man a Fool” https://kinginstitute.stanford.edu/king-papers/documents/why-jesus-called-man-fool-sermon-delivered-mount-pisgah-missionary-baptist
  9. “The Drum Major Instinct” https://kinginstitute.stanford.edu/king-papers/documents/drum-major-instinct-sermon-delivered-ebenezer-baptist-church
  10. “The Birth of a New Age” https://kinginstitute.stanford.edu/king-papers/documents/birth-new-age-address-delivered-11-august-1956-fiftieth-anniversary-alpha-phi

Sacred Seminary Symposium

Episode 2: Ch. 1 “A Hispanic Garden in a Foreign Land”

In the previous episode of our special project, Sacred Seminary Symposium, the host of Seminary for the Rest of Us (@seminaryshow), Sabrina Reyes-Peters (@_sdrp), and I dove into the short yet significant introduction of Mujerista Theology: A Theology for the Twenty-First Century by Ada Maria Isasi-Diaz. Sabrina noted in the show notes for this first episode, “There’s a lot to dig into, including privilege in theology, liberation, the kind of fruit theology produces…” And those themes continue in this second episode as we narrow in on chapter one: “A Hispanic Garden in a Foreign Land”. We spent this segment addressing specifically the problem of white feminism, specifically white American feminism, the normativity of white cis-het patriarchal theology as a the plumb line to measure “other” theology (read: theology by non-male, non-white, non-hetero theologians), and the necessity to affirm the work of our sisters who have gone before us in this fight while building for future generations.

Follow along, read along, and let us know your thoughts ! Here are the excerpts we reference:

“True sharing of power leads to mutuality, and that is what we mujeristas ask of Euro-American feminists. It is not a matter of their allowing us to share in what they define as good. Nor is it only a matter of each one of us respecting what the other says and defending her right to say it. Mutuality asks us to give serious consideration to what the other is saying, not only to respect it but to be willing to accept it as good for all. Mujerista understandings must be included in what is normative for all feminists.” (19)

“One of the easiest ways to understand the structure of power in a society and within the women’s liberation movement is to look at how we both construct and express what we think. Let us, therefore, look at language. For example, the fact that the word ‘women’ refers only to middle- and upper-strata white women shows who decides what is normative. All the rest of us, in order not to be totally invisible, have to add adjectives to the word…” (20)

“As long as Euro-American feminists do not share power within the movement with Hispanic, African American, and other marginalized racial/ethnic women, the movement will only be capable of bringing about a liberalization of those who control and oppress. Under these circumstances, the feminist movmemnet might moderate patriarchy, but it will not do away with it.” (20-1)

“As a matter of fact, I think the difference exists in part because what she has told me and the way she has lived have pushed me a few steps farther. I believe we must take time to explain this to our older sisters in the women’s liberation movement. We build on what they have wrought. If we only maintain what they have built, the women’s liberation movement will retreat instead of advancing. Our older sisters in the movement must be told time and again that if we can see farther than they do it is because we stand on their giant shoulders and capitalize on what they have accomplished.” (23)

Also, here is a link to an article discussing the “Womanchurch Movement” mentioned in the episode and on page 18 of the text, https://www.religion-online.org/article/the-women-church-movement/

State Violence, Judith Shklar, and Dietrich Bonhoeffer

Sancta Colloquia episode 304 ft. Kyle Trowbridge

In this episode Kyle Trowbridge (@kyletrow) joined me to talk about state violence, Judith Shklar, and Bonhoeffer. The question on Kyle’s mind, which is the background to our conversation, is: “How do we think about political and state violence today?” There is a need for a Church response to the state. Referring to Shklar’s work, Kyle highlights that in regard to current state violence and political violence, the liberal political orders should focus on state encroachment and the psychological and physical impact on groups that are being encroached upon (also the different spheres of encroachment: domestic and economic to name a few). If or when the Church opts out of a response to state and political violence in the name of the gospel, it forfeits its realm as the Church, because the Church should hold its ground and confront the problems being created by the state for the people—because it is the Church that is oriented toward the people and oriented toward God, both being the fullness of the commandment of God. We can see this as the ability of the Church and her members to see through the normalization of violence and oppression present in our politics, economics, and our social posture. Also, to refer to Bonhoeffer’s Ethics, there is a need to address the penultimate needs of the people of society before and in order to address the ultimate need: the need of the gospel. Thus, the church can’t opt out of activity on behalf of the oppressed and marginalized in the name of the gospel, because if someone is barely surviving under the oppression of local oppressive rule and authority, then giving them the gospel at the expense of a means to survive is rubbing salt in wounds and essentially telling them their bodies don’t matter. (Sadly, the church is all too familiar with this type of abuse.) The burden is not merely just on the Church as an abstract entity that we can blame when all things go wrong, but also on those who sit in her pews. We as individuals, as Christians, as those who have heard the good word of Christ Crucified also bear the burden to address penultimate needs. Kyle highlights a few tangible ways for our activity in the world: we can organize, we can works for social and common good, we can vote, we can have an eye and a desire to engage with the process of correcting problems (and this means going beyond merely pointing out problems and engaging with solving the problems). Kyle points out the need for this work even if we don’t see the outcome of our labors…calling into light: if we only work for reward, are we are truly human society? I think that’s something to think about. Come listen to Kyle and join not only the conversation, but also the fight for our humanity. 

Intrigued? You should be. Listen here:

Kyle Trowbridge is a master’s student in theology at Christian Theological Seminary in Indianapolis, Indiana. He has as bachelor’s degree in political science from Indiana University, and is an irrational Indiana basketball fan. His thesis is titled ‘Protestant Theology, Sin, and the Faces of Injustice.’ Kyle’s thesis explores interconnections of democratic and liberal political theory and modern and contemporary Protestant theology around the questions of sin, Christology, and political injustice. His other interests include modern Protestant theology, political theology, ethics, and potential interconnections between liberal theology and apocalyptic theology. Kyle lives in Indianapolis with his wife, Trena, their cat Sameya, and two dogs, Paxton and Leland.

Further/Recommended Reading:

Bonhoeffer: 


Creation and Fall:

 https://www.fortresspress.com/store/product/9780800683238/Creation-and-Fall


Ethics: https://www.fortresspress.com/store/productgroup/521/Ethics

“Thy Kingdom Come” 

“Theological Position Paper on Church and State” 

 “The Church and the Jewish Question”


All three of the above can be found here: https://www.fortresspress.com/store/productgroup/681/The-Bonhoeffer-Reader


Micheal DeJonge: 

Bonhoeffer on Resistance: The Word Against the Wheel: https://global.oup.com/academic/product/bonhoeffer-on-resistance-9780198824176?cc=us&lang=en&

Wolf Krotke:

“Dietrich Bonhoeffer’s Understanding of the State” found here: http://bakerpublishinggroup.com/books/karl-barth-and-dietrich-bonhoeffer/376180


Shklar: 

The Faces of Injustice: https://www.amazon.com/Faces-Injustice-Storrs-Lectures/dp/0300056702

Ordinary Vices: https://www.hup.harvard.edu/catalog.php?isbn=9780674641761

“The Liberalism of Fear” found here: https://press.uchicago.edu/ucp/books/book/chicago/P/bo3683384.html

“Political Thought and Political Thinkers” ed. Hoffman found here: https://press.uchicago.edu/ucp/books/book/chicago/P/bo3683384.html

This new collection of essays on Shklar’s work is excellent: Between Utopia and Realism: The Political Thought of Judith N. Shklar https://www.upenn.edu/pennpress/book/16034.html


…as is this older one: Liberalism Without Illusions: Essays on Liberal Theory and the Political Vision of Judith N. Shklar https://press.uchicago.edu/ucp/books/book/chicago/L/bo3614599.html

Jacob Levy: 

“Who is Afraid of Judith Shklar” https://foreignpolicy.com/2018/07/16/whos-afraid-of-judith-shklar-liberalism/


Adam Sewer: 

“The Cruelty is the Point” https://www.theatlantic.com/ideas/archive/2018/10/the-cruelty-is-the-point/572104/

“Sign of the Gospel”

Sancta Colloquia Episode 303 ft. W. Travis McMaken

If you’ve ever wanted to know all things Baptism, I’ve got you covered. In this episode (and the next one), Dr. W. Travis McMaken joins me to talk about his book The Sign of the Gospel: Toward an Evangelical Doctrine of Infant Baptism after Karl Barth. I have to be honest and point out up front that this episode is (in my opinion) a bit different than my other episodes. It’s less casual and more formal due to the structure and flow of the questions I asked Dr. McMaken ahead of time. So, there’s a strong pedagogical feel to the episode. McMaken does the lion’s share of walking through the history of Baptism, from the early church to the Reformation, and, finally, landing squarely at the feet of one of the greats of the early to mid 20th century: Karl Barth. Thanks to McMaken’s depth of knowledge and experience as a professor, this episode is an excellent exposure to sacraments, sacramental theology, church history, and the implications our church life has for our political life. Understanding some of the traditions of Christianity can help us to revisit and review those traditions in a new light: baptism is exceptionally political. Those who say otherwise are pulling the wool over your eyes, keeping you from good activity on behalf of the oppressed and marginalized (maybe even from good work on behalf of yourself).

So, if you thought that Baptism is just that thing that happens at church where you watch and then go eat cake, you’d be a wee bit right but way more wrong. It’s the event of Baptism especially where Jesus Christ is preached, that moves not only the baptizand but also those who stand around the baptismal font (family, God-parents, fellow parishioners, etc) into their active role in the world. Baptism isn’t just about a few sprinkles of water (or about whether or not it should be “full immersion”), but about activating the person through the event of faith in the encounter with God to love their neighbor as themselves in the world. Baptism transcends the four walls of the church and the reception hall (housing that cake). The gathered community becomes the sent community; the church body gathered to hear Christ preached, who witness baptism (over and over again, because it’s not a singular historic event but one that repeats in the encounter with God in the event of faith) becomes the body of Christ in the world, thus, participating in the breakdown between the distinction between church and world. The work of the baptized, of those who have encountered God in the event of faith, become those whose actions, in the proclamation of Christ, become as divine action, especially as it pertains to radical acts of loving others materially, economically, politically, socially, with justice, peace, humility, and grace. There’s so much packed in this interview, that I’m breaking it into two parts—I really did not want to cut too much; when it comes to pedagogy, Dr. McMaken is excellent.

The episode will air in two parts. The second part will go live in two weeks (the link for that part will appear below the link for the first part in this post).

Intrigued? You should be. Listen here:

pt1
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W. Travis McMaken (@WTravisMcMaken), PhD, is Associate Professor of Religion and Assistant Dean of Humanities in the School of Humanities at Lindenwood University in St. Charles, MO. He is a Ruling Elder in the Presbyterian Church (U.S.A.). McMaken’s writing engages primarily with 20th century theology (esp. Protestant theology, with specialization in Karl Barth, Helmut Gollwitzer, and T. F. Torrance) while working constructively on the subjects of sacramentology, ecclesiology, and political theology. His blog is: http://derevth.blogspot.com/. Also, you can find his work here at Lindenwood University:  https://www.lindenwood.edu/academics/academic-schools/school-of-humanities/our-programs/philosophy-and-religion/philosophy-and-religion-faculty/w-travis-mcmaken/

Recommended reading:

Susan K. Wood’s One Baptism: Ecumenical Dimensions of the Doctrine of Baptism (Liturgical Press, 2009).

Kathryn Tanner, God and Creation in Christian Theology (Fortress, 1988).

Recommended reading authored by Dr. W. Travis McMaken:

W. Travis McMaken, The Sign of the Gospel: Toward an Evangelical Doctrine of Infant Baptism after Karl Barth (Minneapolis, MN: Fortress Press, 2013). 

W. Travis McMaken, Our God Loves Justice: An Introduction to Helmut Gollwitzer (Minneapolis, MN: Fortress Press, 2017).

“So, You Want to Read Karl Barth?” http://derevth.blogspot.com/2007/06/so-you-want-to-read-karl-barth.html

“So, You Want to Read Helmut Gollwitzer?”  http://derevth.blogspot.com/2018/03/so-you-want-to-read-helmut-gollwitzer.html

McMaken’s Recording Mediums:

Youtube channel: https://www.youtube.com/channel/UC-zJjJ64hu-f1OGp1fq43ZQ

McKrakenCast: https://wtravismcmaken.podbean.com/

Sacred Seminary Symposium

Introduction to a new joint project between Sabrina Reyes-Peters of “Seminary” for the Rest of Us and Lauren Larkin of “Sancta Colloquia”

What do you do when you realize that your theology is malnourished because you tend to only read theology written from a singular perspective? Well, you get off your ass and fix it. I (Lauren) have grown frustrated with the limited exposure my theological and ecclesiastical education has given me. Turns out, I’m not alone, and that’s good news. Friend and theological and podcasting colleague, Sabrina Reyes-Peters, confessed a similar frustration with her own theological experience. Our theological exposure and education was biased, oriented toward one voice. So, as we kept sharing our frustration with our education the idea was born: we should be reading and expanding our theology to include the broad range of women doing theology.  We thought it would be interesting to invite our podcast audiences in to watch and listen along with our re-education. And with that, we decided we would read (together and publicly) and discuss (not evaluate or critique) the text, Mujerista Theology:A Theology for the Twenty First Century, by Ada Maria Isasi-Diaz.

The opportunity to study and discuss Mujerista Theology on an intellectual level is exciting for me (Sabrina), because, as Lauren alludes, my formal education was largely based on one particular voice. The opportunity to study and discuss this book is also very personal for me. As a toddler, my first language was Spanish; in the house, we spoke Spanish. But besides gathering with Puerto Rican family and good friends, all my other contexts were English-language dominant white spaces, and I “lost” my Spanish. That continued throughout the rest of my life, and I became more intimate, partially because of having white privilege, with white culture and white theology, even while picking up some Spanish again (that I’ve since lost, again!). The subliminal message therein was that white, Western men and women have it “right” and others, well, they need help. “Orthodox” became synonymous with ideas that were produced by theological giants of old, and they were usually men, and usually European. That was the dominant perspective.

In the “Preface” of Isasi-Diaz’s text, she writes, 

“This book, Mujerista Theology–A Theology for the Twenty-First Century, is an attempt to take seriously comments made to me regarding the need for more complete elaborations of mujerista theology…My goal has always been and still is to make the churches, womanists, Asian American, Native American, and Euro-American feminists, the theological academy at large, and all those committed to struggles for liberation to take note of the religious understandings and practices that play such an important role in the Latina struggle for survival and liberation in the united states.” 

Isasi-Diaz eloquently describes why it is important for us to engage in this way. Sabrina and I are both very committed (via our personal, profession, and podcasting lives) to the various human struggles for liberation. As feminists we are committed to the liberation of *all* peoples and this commitment must include listening and learning and supporting the voices of all people. If we keep our eye only to that which we have been taught through the authority of white supremacy and patriarchy, our ability to stand with and be a good ally of oppressed groups will be septic and perpetuate oppression. Committed as we are necessitates reading and studying and being taught by women who have experiences that are not similar to ours. And not as a singular experience, but a continual and perpetual dialogue that changes and alters our hearing, our language, our vision, and (importantly) the activity of our bodies in the world. 

It wasn’t until a few years ago, when I (Sabrina) picked up a little theology book written by Justo González, Mañana, that I realized there was so much more to learn outside of the box that I had created for myself. It’s been slow going since then, but upon the continued learning of just how many (practically all of them!) theological frameworks are saturated with the dominant culture thought, I wanted to get serious about decolonizing my theology. Similar to learning to speak a new language, or relearning a lost language, it takes a new way of thinking, doing, and being, but it is necessary work, work that affects the way we move in the world. As we move in the world, are we perpetuating harm by ignoring and silencing the voices of the marginalized? Or are we elevating, listening to, and learning from them?

So, starting in September, we invite you to join us to listen along, read along, watch along, and dialog alongside us. While we will be sharing short quotes from the chapters (1 or 2 per person per chapter), we exhort you to purchase the text to read on your own. We do hope to have guests visit us for some episodes, specifically ones connected to the author since, in this particular case, Isasi-Diaz transitioned on in 2012. The episodes will air monthly, and we will be splitting who publishes the episodes, alternating month to month (so, I, Lauren, will publish an episode through Sancta Colloquia one month and then Sabrina will publish an episode through Seminary for the Rest of Us the next and on it goes). We’d love to hear from you and will receive listener engagement via direct message of our Twitter or Instagram podcast accounts.  

We are excited about this project and are eager “to engage in the struggle for justice.” To further quote from the dedication of the book, 

LA VIDA ES LA LUCHA!

Parasitic Parasites

Sancta Colloquia Episode 302 ft. Blake Collier

In this episode of Sancta Colloquia, I sat down with horror movie guru, Blake Collier (@LostinOsmosis). And our focus was: Parasite. In a world of eat or be eaten, are humans autonomous like we, Westerners, like to think humans are? The movie Parasite seems to suggest that it’s symbiotic systems of feeding upon one another: the rich off of the poor, the poor off of the rich. Blake makes the point that the main point of the movie seems to be that in this world we are all parasitic in some way–relationally, economically, politically. It seems there’s an element of human nature that demands parasitic behavior. Blake and I spent a lot of time weaving and wending through the movie, but we were really talking about socio-economic class and the failure of the American Dream and the notion of Capitalism as a system that works. It doesn’t work; it isn’t working; it won’t work. One of the interesting things about modern American objectivist infused capitalism is this notion that it’s great to be on-top, to be the lead dog. But is it? (What is the top? And, can anyone make it to the top? Will Dahye fulfill his dream to parasite his way into the realm of the elite to free his father?) It seems this movie has another thing to say to such a notion: think again. In a system that is built on competition and productivity with emphasis on capital, you get a system where no one is free, no one is living, we are all surviving. Well, as Blake explains, the rich are building legacy to keep wealth captured, the middle class is saving, and the poor are sharing. While the rich have it easier than the poor in some ways (it’s nice to be able to pay bills), neither has that “life” and “freedom” because both are illusions because all people are consumed into the system. And humanity descends into the depths of the flood of demand and greed and suffering where everyone loses their livelihood—because, as Blake explains, success is about moving up in socio-economic brackets (the definition of “rat race.”) While it seems our conversation may have been on the “downer” side of things, there’s hope. Hope lies in being more human and less parasite. According to Blake, “Parasitism ends when we become more human, when we share what we have with one another.”

Intrigued? You should be. Listen here:

http://s3-us-west-1.amazonaws.com/screamingpods/SanctaColloquia/sanctacolloquia-11.mp3

Blake Collier is a film critic and associate editor for Reel World Theology. His speciality is studying and writing about horror culture and theology. He contributes to Mockingbird, The Curator, Rise Up Daily & Grindhouse Theology. You can find all of his articles and publications at his website, www.blakeicollier.com. You can also interact with him on Twitter, @LostinOsmosis.

 

Further reading/viewing/listening:

Films:

Parasite (of course!)
The Wailing
The Platform (Netflix)
Gretel & Hansel (2020)
Us
Snowpiercer
Ready or Not (2019)
Knives Out (2019)
Reads:
My work – 
Others:
Men, Women, and Chain Saws by Carol Clover
Horror Noire by Robin Means Coleman
Podcasts:
Horror Vanguard

Sojourner Truth, Embodiedness, and the Erotic

Sancta Colloquia Episode 301 ft. The Rev. Dr. Kate Hanch*

In this episode of Sancta Colloquia, my first ever guest, Kate Hanch (@katehanch), allowed me to talk with her (again) to celebrate the 3rd season of Sancta Colloquia. What a crazy and wild ride it’s been since we first talked. So much has gone on, so many conversations had, so much has changed due to growth. This time Kate discussed Sojourner Truth and her influences and deification of the erotic, specifically intersectionality and black feminism. Kate explains who Sojourner Truth was and her vital impact in preaching and embodiedness. Kate shares about Truth’s own embodiedness when she walks away from her slave master with her son; she doesn’t run, Kate stresses, she walks. And there is everything embodied and present in walking, specifically walking away. Kate emphasizes that there is humility in the lives of women that is not humiliation or shame but more about vulnerability and openness to God and to others. In this way, bodies can become as God (deification).  We have bodies and we experience the world and God in our bodies; we experience others through our bodies. Kate explains that sanctification, through the lens of Sojourner Truth’s life and preaching, is an ongoing process and a coming together with the erotic. Kate pushes the erotic energy of connection of this mystical union toward God and toward others. In a world that is (too?) obsessed with the erotic only as sexual gratification of taking from an other, Kate, with Truth, allows for a broader and more robust definition which see the erotic as self-embodiment and not just sexual gratification. Self-embodiment goes hand in hand with self-awareness (being in your body and aware of it, the intentionality of being) and this self-awareness is, for Kate, part of the erotic. As the conversation moves, Kate exhorts the listener toward waking to the image of God within. That this awakeness is about being powered (from the self) and not empowered, which implies that the power is coming from without–your power is coming from within. And you are not merely given a body (embodiedness) but you are bodied: you are a flesh and blood creature experience the divine sensations of the body and this fuels your substantial presence in the world (living into ourselves and enjoying ourselves with our bodies–minds connected to a body–erotic connecting to coming closer to God in sanctification). Sojourner Truth reminds us that we live and love (agape, philos, eros) in our bodies, we receive and take into our bodies, we give from our bodies…we self-give with humility and interdependence.

 

Intrigued? You should be. Listen here:

 

Kate recently defended her PhD dissertation at Garrett-Evangelical Theological Seminary. It is entitled “Prophetic Humility: A Feminist Theological Account.” She reads medieval women and 19th century black women preachers as theologians, tracing a humility that is not humiliating from their work. Kate grew up Baptist in Missouri. She attended Central Baptist Theological Seminary in Kansas City where she received her MDiv. She was ordained at Holmeswood Baptist Church, a Cooperative Baptist Church in Kansas City, where she served on staff before starting her doctoral education. While working on her dissertation, she has taught at the graduate, undergraduate, and continuing education levels through multiple institutions. Her scholarly work is published in the Liturgy JournalThe Review and Expositor, and Perspectives in Religious Studies. She has a chapter entitled “Light from Pre-Reformation Women’s Theological Contributions” in the book entitled Sources of Light: Resources for Baptist Churches Practicing Theology that was released in 2020. She also has two other chapters under contract in edited volumes about women and theology.

Kate currently serves as an associate pastor at a Methodist church in St. Charles, Missouri. She lives in the exurbs of Missouri with her husband Steve. She likes laughing, hiking, and singing along with Weird Al Yankovic. Follow her on twitter at @katehanch or Instagram at @kate_hanch.

Recommended Reading:

Audre Lorde, Sister Outsider: Essays and Speeches

Joy Bostic,  African American Female Mysticism: Nineteenth century religious activism
Margaret Washington, Sojourner Truth’s America
Jeroen Dewulf, The Pinkster King and the King of Kongo: The Forgotten History of America’s Dutch-Owned Slaves
Kelly Oliver, Witnessing: Beyond Recognition
Sojourner Truth, Narrative of Sojourner Truth, Compiled by Olive Gilbert and Frances W. Titus, With a History of Her Labors and Correspondence Drawn from Her “Book of Life.” Also a Memorial Chapter, Giving the Particulars of Her Last Illness and Death. Battle Creek, Mich., 1884
Nikki Young, “Uses of the Erotic” for Teaching Queer Studies,” Women’s Studies Quarterly 40, no. 3-4
Keri Day, Religious Resistance to Neoliberalism: Womanist and Black Feminist Perspectives (New York: Palgrave Macmillan US: Imprint: Palgrave Macmillan, 2016)