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Embodiment of power, self and identity : weaving my story of ordination in history.I was raised in a Lutheran family, with a father and a grandfather who were pastors in a Lutheran church that was a sister/daughter church of the LCMS. My Dad encouraged us children to go for theological studies, all eight of us – six daughters and two sons. For Dad, the ordination question was irrelevant. He wanted all the children to be theologically equipped to discern God’s call in each of our lives. He saw the potential of theological education as a tool for empowerment of self and identity. I am amazed at this vision and understanding of the scope of theological education as a tool for gender justice, women’s empowerment, and discovering of new self-identity and so on, when the social location, social experience, education and environment of my Dad was that of a typical patriarchal household with even more conservative patriarchal values.
The original order of thingsLutheran churches in America lagged well behind social movements that gave women more access to positions of authority. From suffrage to ordination, different Lutheran synods have continued to embrace different interpretations of the Bible’s stance on women’s roles. And, surely the debate is not yet over. While women can vote and preach in the ELCA, other Lutheran church bodies refuse to bend, preferring to uphold what they consider the original order of things.
“We are determined:” suffrage, ordination, and coeducationJust as coeducation in universities has not solved all gender issues, and universal suffrage has not solved all justice issues, the church's decision in 1970 did not immediately change the relationship between women and men in the church. But it was a bold start, just as suffrage was a century ago. More than a century before the 19th amendment was ratified, there were states who permitted women to vote. In each case, that vote was rescinded. In the early days of women's ordination there was fear that it, too, might be rescinded, that women would be sacrificed for ecumenical harmony. But the threats did not change the trajectory of the church. And we move forward, proclaiming, reforming, lamenting and celebrating.
Marching for our lives on the road to JerichoGun violence and its trauma have reached epidemic proportions. The trauma of gun violence is both acute and chronic. The term epidemic in this instance is both a public health appraisal of the impact of gun violence as well as a metaphor that might spark the civic imagination toward a more effective response. The metaphor also invites healthcare ethics and healing practices to contribute to communal response. As a public health issue, the epidemic of gun violence must also be addressed at a structural level and in systemic ways.
The Messianic reign in Isaiah 11:1-10 : a message to foster children post-traumatic growthThe prophet Isaiah, in chapter 11:1-10, speaks a message of hope not only for his war-traumatized community but also for our community of children traumatized by gun violence. Isaiah gives confidence to children that they will no longer experience violence and trauma, but that they will play safely in their neighborhood. Isaiah leads his traumatized community to foster post-traumatic growth. The ELCA must continue to offer spiritual counseling and participate in political activism in order to help children grow in the midst of trauma and to help end the conditions that cause that trauma.