Showing posts with label Whitaker Evelyn. Show all posts
Showing posts with label Whitaker Evelyn. Show all posts

30 December 2019

One syllabus of my life...


I recently accepted a Facebook challenge: "One book a day, for seven days, which has had an effect on you. No details, just the cover." 
Such a challenge can nearly kill me because I always have something more I want to say, but mostly I played by the rules. I chose 7 books from my library shelves, arranged them on my library table in the order in which I had read them, took a photo of each, and posted. After the fact, I realized that in some sense, this list was one possible syllabus of The Life I Read.
I had been tagged for the challenge my the daughter of my dearest high school friend. When Sarah and I were together, our conversations usually began, "What are you reading and what have you learned."  Our primary shared interest was science but there were multiple intersections and crossroads. She read a lot more art and music than I did; I spent more time with poetry and philosophy/theology. Our tastes in fiction/literature were very different but we were both working our way through the recommended reading list for college prep and it really helped to bounce our ideas of each other.
In Sarah's memory, I wanted the first book to be one that we had read and discussed. So I dug deep into the past for Book 1: Albert Schweitzer's autobiography, Out of My Life and Thought, originally published in 1931. Sarah and I read it circa 1965. I have revisited it several times over the years and I bought the 2009 version pictured. 
"I can do no other than be reverent before everything that is called life. I can do no other than have compassion for all that is called life. That is the beginning and the foundation of all ethics." 
- Albert Schweitzer
Book 1
What effect did this book have on me? At a time when I was very unsure if I believed in God at all, it made me consider faith and belief from a different perspective.  I learned that meaningful faith required a lot more than the mental assent to a list of beliefs or even a series of regularly practiced rites and worship. Meaningful faith demanded a day-in-day-out practice (like playing any musical instrument well) and was grounded not only (or possibly not at all) in Scripture but in caring for others.  
Meaningful faith required sacrifices of time, of thought, of talent, of work, of engagement with people and cultures that were not my own, and finally of life itself.
"We are all so much together, but we are all dying of loneliness." - Albert Schweitzer

Book 3
I found myself revisiting Schweitzer's life and thought when I was introduced to Dorothy Day  whose autobiography is titled,  The Long Loneliness.  
"We have all known the long loneliness and we have learned that the only solution is love and that love comes with community." - Dorothy Day
I read Day for many years in bits and pieces as she was quoted by others who shared her devotion to "the care of the least of these," her hands-on care of the poor and displaced, and her social activism.  At first I considered her difficult, strange, and radical but I have come to see that meaningful faith is radical. I've done much of my reading of Dorothy Day digitally but her Selected Writings is part of my print library. 
"I have long since come to believe that people never mean half of what they say, and that it is best to disregard their talk and judge only by their actions." - Dorothy Day

Book 4
There was a time when Rachel Carson's Silent Spring would have been on my list. It echoes Schweitzer's "Until he extends his circle of compassion to include all living things, man will not himself find peace." 
Rachel Carson writes beautifully and her work is the bedrock of the environmental movement. "In Nature, nothing exists alone." - Rachel Carson  As much as I love it, I do not have a copy of Silent Spring in my print library so I turned to Annie Dillard. 
I was introduced to Dillard as part of a course on environmental writers but her work is so much more. She has taught me more about seeing the profound in the prosaic, the eternal in the passing moment than any other prose writer. Her books are both environmental and theological in tone and outlook.  I posted both Pilgrim at Tinker Creek and the lesser known Teaching a Stone to Talk, Expeditions and Encounters. 
"The notion of the infinite variety of detail and the multiplicity of forms is a pleasing one; in complexity are the fringes of beauty, and in variety are generosity and exuberance." - Annie Dillard

Book 7
The seventh book I posted was W. Caleb McDaniel's Sweet Taste of Liberty. A True Story of Slavery and Restitution in America. It's an unusual choice for me for a couple of reasons: (1) it's history, very readable history but not a genre I dive deeply into and, frankly, I most likely would not have read it if it had not been written by a friend and (2) it's recently published and I read it within the past year. Ordinarily I allow a book to ferment a bit more before it becomes something that has had an affect on me. 
This book tells the story of one woman and her fight for freedom and justice, justice that is defined as restitution. It gives a particular face to a pervasive problem. 
This book popped onto my reading list at just the right moment when I am seeing more clearly how slavery has always been the Achilles heel of American Democracy. I thought we had fought and won the battle with the Civil Rights Movement and all we needed was some time to bring about "liberty and justice for all." 
I see now that was wishful thinking. Seeing the cost of slavery detailed in one life makes it easier for me to extrapolate to the costs still carried by the black communities today.  
Because I read McDaniel's book, I revisit Dorothy Day's radical social activism which is grounded in radical Christian practice. 
A year ago, I'm not sure I would have seen (perhaps I wouldn't have even tried to see) a case for reparations. Having read this book, I gave full consideration to and endorse without reservation Pete Buttigieg's Douglass Plan for restorative justice. If you want to know about it here is the link:  https://peteforamerica.com/policies/douglass-plan/

Book 2
So what other books were on the list?
Voyage of the Dawntreader. The Chronicles of Narnia by C.S. Lewis which shows how bravery, even in the very small, is powerful and effective in the battle between good and evil.  Reckless, radical faith is often needed and that is an idea that both Schweitzer and Day would have honored.

Book 6
All such lists of books always call me to post one of my favorite theologians which means not only C.S. Lewis but these days whatever has recently come from the pen of either  Walter Brueggemann  or N. T. Wright. I went with this N.T. Wright because it is a very clear statement of how and why no one political party owns the Bible. This book is one of the many that has helped me formalize my insistence that I am neither Evangelical nor Fundamentalist and it is my Christian calling not to be.
Book 5
The remaining selection is from my Evelyn Whitaker Library because it's my project and never far from my heart. I can never pass up a chance to make others aware of the wonderful writings of "the author of Tip Cat" who published anonymously.  Laddie was one of her first published works and tells of the story of a successful London doctor and his loving  mother and his failure to care for her. Over 20 years later Whitaker published another story reversing the gender. A woman nurse of exceptional ability and potential is called home to care for her aged and abusive father. Together the books present a deft contrast between gender roles and societal expectations.  

23 October 2013

Distant Voices

SEASONS, my women-reading-theology group will discuss the now twenty-year old book, Distant Voices. Discovering a Forgotten Past for a Changing Church by C. Leonard Allen. Abilene, TX: ACU Press, 1993,  which focuses on the "minority voices among the churches of Christ." p. 4 
I read this book when it was newly published but have certainly benefited by a second reading. As a church librarian I have had the opportunity to browse some of the 19th and early 20th century publications that make up the written history of the Stone/Campbell movement and have long known that I am more often in sympathy with the voices that were silenced than those who defined the traditional doctrine and practice of the Restoration Movement, particularly as expressed in the churches of the South. One might call me a "Stoneite" but never a "Campbellite."
Quoting Allen: "...in Stone's view, heresy involved not so much believing wrong doctrines but a lack of love and a rending of the body of Christ. He did not believe that a set of correct doctrines would ever unite believers." p 18 Nor do I.
He would not deny fellowship or Eucharist based on whether a person claiming the name of Christ had been baptized by immersion. Nor would I.
"He opposed the "mania for uniformity" that allowed people to exclude from fellowship those who differed in interpretation or opinion." p. 44 As do I. In my 40+ years in the churches of Christ, I have been more than once named a heretic (always by a male) which I usually take as a compliment. After all, they called Jesus a blasphemer.

In his book, Allen makes use of a couple of my favorite Barton Stone quotations:

"I hear much said about obedience, and too many confine or almost restrict the term to baptism and the weekly supper: prayer is sadly neglected, [along with] love to God and man."

"If our faith be ever so imperfect, and blended with error, yet if it leads us to do the will of God, and bear fruits of the Spirit; if it works by love; if it purifies the heart; if it overcomes the world--it is the faith of a Christian." p. 44

SEASONS decided to focus our discussion on the chapters dealing with women:
  • Chapter 4 Your Daughters Will Prophesy,
  • Chapter 17 The New Woman,  and
  • Chapter 18 Phoebe's Place.
Thomas Rolandson (1815)
from the digital collection of the New York Public Library.
 
Chapter 4:
I am struck with how very much the "Restoration Movement"
reflects the general societal views of women in the late 18th, through the 19th, and in the early 20th Centuries in America and in Victorian England with which I am more familiar.  I notice some interesting parallels between the criticisms of "female preachers" lacking "that delicacy of mind, which is the ornament of her sex" p. 25 to similar invectives directed at the Bluestockings.  I've recently been sampling some of the writings of Hannah More (1745 - 1833) and other proponents of education for women.
Allen notes that in the churches of Christ in America "the predominant cultural model of "true womanhood," which limited woman's role strictly to the domestic sphere, became the predominant model of the restoration movement. It remained so throughout the rest of the nineteenth century and into the twentieth." And I fear follows us still into the twenty-first.

Chapter 17:
Likewise the exchanges between David Lipscomb and Silena Moore Holman (1850 - 1915) give a theological setting to the "New Woman" questions that were being debated in the society at large. Allen quotes Holman:
"The days of the 'clinging vine woman' are gone forever... a husband will find walking by his side the, bright, wide-awake companion, ...a helpmeet in the best possible sense of the term." She is well educated, and her education has not "impaired her feminine grace or lovable qualities in the slightest degree."  p. 132
"Men may change with the changing conditions of modern life, but when women find themselves trying to keep step with their fathers, brothers, and husbands in the new order of things, the brethren stand in front of them with a drawn sword and demand a halt, because, they say, the Bible forbids, when it does nothing of the kind." p. 133

I find it telling that Lipscomb in his opposition to suffrage warned against women who "break the bond of subjection" divinely laid upon them. p. 131 The fact the he used the word "subjection" rather than the biblical word "submission" seems to me a clear demonstration that his opposition arose out of a entitled position of power and domination rather than the spirit of Galatians 3:28: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus."

Mitigating my heretofore negative view of Lipscomb is Allen's Chapter 13 God's Chosen Vessels about the 1873 cholera epidemic in Nashville and Lispcomb service to "the poor and destitute, especially among the black population." p.92 I may disagree with Lipscomb's doctrine or dogma but, in the face of a life sacrificially and courageously lived, I am awed and humbled by the man.


 Chapter 18
The Phoebe's of the Stone/Campbell movement are part and parcel with the deaconess movements that were rampant in all religious circles. They are very much the same as the "gray ladies" of the Anglican sisterhood.  {A really delightful novel touching on this topic is The Perpetual Curate by Margaret Oliphant, part of her Chronicles of Carlingford, a free Kindle book which I greatly enjoyed. It's a sweet romance that will delight the gentle reader.} This sisterhood and Margaret Oliphant are of particular interest to me because of their association with the Christ Church Albany Street St. Pancras which was the church attended by Evelyn Whitaker and her sisters. SEASONS read Evelyn Whitaker's novel Laddie as a study in the woman novelist as theologian.
The increasingly public role of women in the 19th and early 20th Centuries found religious expression in
many social movements: abolition, temperance, education, work place conditions, child labor, public health, orphans and children, health care, missions...
We in SEASONS are blessed to attend a church that has been at the forefront of the women's issue in churches of Christ for a couple of decades. In fact, our own Steve Sandifer wrote one of the best references on this subject.

In Allen's book I noted that women's service gave them credibility. Nancy Cram (1776 - 1815) had begun a teaching ministry among the Oneida Indians. Her prayer at a funeral touched the audience before she became a "female preacher." Abigail Roberts (1791 -1841) preached in "out of the way places." Nancy Towle was a school teacher who spent 4 years in Bible study and prayer before in 1821 beginning her fourteen years as a full time itinerate preacher "wherever a platform was open to her." p. 28 "I was astonished that professed Christians can be so much more willing souls shall perish, than that 'the rules of their society' shall be broken." I share Towle's astonishment. 

We Christians would do well to remember and not to repeat or continue the errors of the past. Allen quotes Henry May's 1949 book: "In 1876, Protestantism presented a massive, almost unbroken front in its defense of social status quo." p. 111 The path of truth, wisdom, unity not uniformity, and peace demands that we 21st Century members and leaders of the churches of Christ hear those Distant Voices.

The Jesus I know is a revolutionary who rejects the status quo and repeatedly engages the marginalized people he encounters. The Christ embodies the teaching of Torah, Psalms, and Prophets: a Holy God is less concerned with liturgical practices than with the compassionate care of those in need. When we do not do likewise we are failing in our witness to the world.