{"id":1762,"date":"2019-08-06T16:27:09","date_gmt":"2019-08-06T16:27:09","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=1762"},"modified":"2020-10-28T20:02:21","modified_gmt":"2020-10-28T20:02:21","slug":"review-transformative-lutheran-theologies-feminist-womanist-and-mujerista-perspectives-fortress-press-2010","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/review-transformative-lutheran-theologies-feminist-womanist-and-mujerista-perspectives-fortress-press-2010\/","title":{"rendered":"Review: Transformative Lutheran Theologies: Feminist, Womanist, and Mujerista Perspectives (Fortress Press, 2010)"},"content":{"rendered":"<p><em>[This review is adapted, with permission, from a review of this book previously published in Trinity Seminary Review.]<\/em><\/p>\n<p>[1] In this first-ever volume of its kind, edited by Mary J. Streufert, ELCA Director for Justice for Women, the voices of sixteen well-known Lutheran women theologians from different racial, ethnic, and sexual-orientation backgrounds emerge, rise, and sing together a glorious new song about what it means to be Lutheran and embody the liberating love of Christ in the 21st century. The book\u2019s seven sections \u2014 \u201cLegacies and Margins,\u201d \u201cGod and Humanity,\u201d \u201cSin and Grace,\u201d \u201cThe Work and Person of Christ,\u201d \u201cSpirit and Body,\u201d \u201cKnowing and Living,\u201d and \u201cHope and the Future\u201d \u2014 interlace contributions from Krista Hughes, Kathryn Kleinhans, Kristen Kvam, L. DeAne Lagerquist, Mary Lowe, Lois Malcolm, Anna Mercedes, Cynthia Moe-Lobeda, Cheryl Peterson, Mary (Joy) Philip, Caryn Riswold, Deanna Thompson, Marit Trelstad, Alicia Vargas, Beverly Wallace, and Streufert. For me, reading the book was like getting to hear for the first time sixteen of our tradition\u2019s finest talent, all in one concert.<\/p>\n<p>[2] Though each essay is unique in scope, methodology, and theological emphasis, three recurrent chords link the chapters together into a distinctively Lutheran ensemble, namely, 1) a critical concern for a theology of the cross, 2) an unashamed assertion of justification by grace through faith, and 3) a transformative proclamation of the \u2018equally redeemed full co-humanity of all\u2019 of God\u2019s children. \u201cWe seek to be faithful to the witness of\u2026the Protestant Reformation\u2014justification by grace through faith\u2014while at the same time raising the critical and constructive wager that all humans, no matter our class, skin color, biology, ability, or sexuality, are equally created, broken, and redeemed\u201d (1). In the spirit of \u2018faithful criticism,\u2019 each author explores in a rich, contextual way her personal answer to the questions, \u201cWhat keeps me here, as a part of the Lutheran tradition?\u201d and \u201dHow do I belong and contribute to our theological tradition?\u201d (2).<\/p>\n<p>[3] Following Luther, who allowed experience\u2014especially his Anfechtung moments of suffering, pain, and grief\u2014to authentically shape his theology, the courageous women in this book transform traditional Lutheran patriarchal theology by likewise engaging it with the evangelical and prophetic power of their own lived experience. The Lutheran women in this book boldly narrate unforgettable communal and personal stories\u2014their own Anfechtungen\u2014as well as how these stories re-form their theologies. Philip, for example, shares the 19th-century compulsory and humiliating practice of Indian lower-caste women being forced to go bare-breasted in public and summons all those living \u2018on the margins\u2019 today to prophesy (31). Writing from the perspective of queer theory, Lowe describes how the dominant discourse assigns labels such as \u2018unnatural sinner\u2019 and \u2018deviant\u2019 to members like herself of the LGBTQI (Lesbian, Gay, Bisexual, Transgender, Queer or Questioning and Intersex) community. Lowe urges us to add a new contextual definition of sin\u2014sin as discourse\u2014to our traditional understandings of sin as pride, lust, and alienation when she pens this powerful observation: \u201cPersons deemed deviant, foreigner, or queer can be constrained, deported, or punished because of their identities. Some discourses are sinful and distorting, and we sin when we actively or passively participate in them\u201d (75-76).<\/p>\n<p>[4] Vargas, a Latina writing from a mujerista perspective, tells a sobering 20th- century tale of never being able as a person of color to get a call in any congregation of the overwhelmingly white ELCA. I for one cannot get out of mind\u2014nor should I want to\u2014Vargas\u2019 challenging and heartfelt interrogation, \u201cTruly, how many of your congregations would call a person of color?\u201d (101). How much this wounding experience has shaped Vargas\u2019 Christology is obvious when she asserts, \u201cJesus Christ is for us the motivator for our lucha [struggle] against our suffering and pain from oppression because we believe that he shared our suffering\u201d (106). Wallace, an African American Lutheran theologian, constructs a Lutheran womanist ethic and commends us to \u2018restory\u2019 our understanding of contemporary Lutheran ethics by including voices many Lutherans have not yet learned to hear, in particular those of African American Lutheran women (195). And finally, Thompson relates a moving contemporary narrative of surviving Stage IV breast-cancer, ending with the poignant chemo-query, \u201cHow does one embrace hope in the midst of life so far from paradise?\u201d (231). As can be seen in all of these examples of contextual theology, the book\u2019s essays exquisitely extend the semper reformanda (always reforming\/always being reformed)tradition of Lutheran theology(ies).<\/p>\n<p>[5] I found myself deeply moved as well as challenged by many of the contributors\u2019 theological and ethical insights. Among the treasures to ponder are the following. Hughes distinguishes genuine fears from the \u2018virtual fears\u2019 of the privileged, which she defines as the rhetoric of fear that dominates the air- and e-waves in a post 9-11 United States: \u201cVirtual fear and hope therefore are not only misguided, but they foreclose possibilities for justice and compassion\u2026That is, privileged groups are able simultaneously to ignore those who live in real contexts of fear and to project on to them their own fears of suffering and mortality (215). Moe-Lobeda, who coins the term \u2018the crucified Earth,\u2019 maps out an unforgettable vision of eco-justice which redefines evil as \u201can intricate web of injustice in many forms (including white racism) that remain largely invisible to people advantaged by them\u201d (208, 199).<\/p>\n<p>[6] Mercedes, in a beautiful exegesis\u2014or better, midrashic exegesis\u2014of Philippians 2:5-7, reimagines Christ as \u2018doula.\u2019 Explaining that a doula in contemporary English means not a slave as the Philippians text is traditionally translated but instead designates a \u2018woman who assists a pregnant woman in childbirth, helping the birthing woman to know her own strength,\u2019 Mercedes rescues our image of Christ and our corresponding ethics from oppressive, self-negating, and enslaving discourse (91). Streufert\u2019s essay contemplates a fascinating image of a pregnant Christ that she stumbled across in a Russian Orthodox chapel in Alaska and which led her to ask, \u201cHow is Jesus Christ male and female?\u201d (135). Streufert, drawing on Brigitte Kahl as well as Galatians, concludes with the liberating message, \u201cOur differences are different in Christ\u201d (148). Feminist theologian Kvam rediscovers in Luther a liberative understanding of Eve that contrasts starkly with the rest of the patriarchal tradition\u2019s depiction of her as the quintessence of sin and seduction. Kvam cites stunning, little-known passages in Luther where he depicts Eve as \u2018a saintly woman\u2019 and a person whose life was \u2018full of faith, love, and endless crosses\u2019 (64-65). Finally, Trelstad, a process theologian, argues for an ontological understanding of covenant that reconceives of the relationship between God and humanity as one of never-ending \u2018cooperative creativity\u2019 (115-16). Trelstad erases the threatening possibility of our relationship with God ever becoming undone when she states, \u201cAtonement rooted within covenantal relationship grounds our soteriological reflections in the persistent, grace-filled love of God that precedes all our actions or acceptance\u201d (121).<\/p>\n<p>[7] All of the gift-wisdom of the theological essays in this book moves me to share a story. In the summer of 2010, the very same summer this book was published, I took part in a national conference research seminar of Lutheran scholars. At the end of our time together, every conference participant gave a presentation on their work-in-progress project and solicited constructive feedback from the other members. One of my male colleagues, whom I respect very much and who teaches at one of the ELCA liberal arts colleges, delivered a presentation in which, as a stepping stone for a broader argument, he used Luther\u2019s theology of the cross to critique various elements of traditional theology. I was genuinely astonished that during his presentation he failed to mention any of the feminist, womanist, or mujerista voices within Lutheran theology who had already used the theology of the cross to make critiques in a similar vein. As soon as he was done speaking, I asked him if he was aware of texts such as Thompson\u2019s Crossing the Divide: Luther, Feminism and the Cross (2004) and several others, texts which not only echoed his own argument but would make an invaluable contribution to his own broader project. He confessed that he was not aware of these texts and had not yet read them.<\/p>\n<p>[8] To my colleague\u2019s credit, he did go on to read the texts I recommended. The article he had presented to our group in a preliminary way was eventually published in a very reputable journal. In his published article, he cited all of the important voices of Lutheran women that I had mentioned, and he even added a footnote thanking me for pointing him in the direction of these works. I am to this day grateful for my colleague\u2019s willingness to learn and to expand his theological horizon. But a larger question still tugs at my ear: why had he never heard of these female theologians and their theologies in the first place?<\/p>\n<p>[9] I hope it is clear by now that, of course, this story is not really about my colleague, but instead is about the larger, more disturbing issue of this aporia in theological education. Such a cavernous gap in knowledge shocks the senses. For the problem, tragically, is by no means confined to my male colleagues. When not very long ago my institution was interviewing Lutheran women candidates for a university pastor position, the chair of my department posed to each finalist candidate the question, \u201cWho is your favorite feminist or womanist theologian?\u201c All of us present were heartbroken when neither of the two finalists could even cite a single female theologian they had ever read. Both candidates were graduates of the very same Lutheran seminary, which I shall not name, and both had graduated from that same seminary in the last six years. I was ashamed, shocked, and horrified, as much as it is possible to feel all of these emotions in the exact same moment in time. How, in the 21st century, can we be graduating Lutheran pastors from seminaries who cannot even name a single theologian who is not male? How can we be graduating Ph.D.\u2019s in theology and seminarians who have little or no working or appreciative knowledge of the contributions of half of the world\u2019s population to that theological discourse?<\/p>\n<p>[10] Both of these anecdotal experiences indicate that it was kairos time for the publication of Streufert\u2019s volume. The fact that the volume\u2019s publication is overwhelmingly needed within our tradition appears incontestable. That being established, several questions still haunt my mind. When will the day come that essays written by these brilliant women do not belong to a separate volume all of its own, but instead are simply interwoven into any text which professes to address Lutheran theology? Why are this book\u2019s contributors seemingly not included in the Lutheran canon? When will women in our tradition not be considered \u2018specialty\u2019 theologians, but just theologians, the way virtually every male theologian is and always has been? I ask these difficult questions out of my own love for our shared tradition, and also because it only seems keeping in the spirit of this text to do so, and to do so publicly.<\/p>\n<p>[11] In conclusion, Streufert\u2019s new volume becomes a gate to a limitless country in the sense of the Vida Dutton Scudder quote which graces the book\u2019s first page: \u201cFor to remain a member of a historic Church is not to achieve finality. A creed is not an imprisoning wall; it is a gate, opening on a limitless country that cannot be entered in any other way\u201d (15). Though admittedly the text is laden with academic discourse at times, I found that I could not put this book down because every page taught me something new about what it means to be a Lutheran follower of Christ and seek justice and peace in today\u2019s world. Every Lutheran seminary should require its seminarians to read Transformative Lutheran Theologies; every Lutheran and student of theology should read it in order to fully comprehend the rich depth and breadth of this tradition as well as the dauntless willingness of many in that tradition to continue the practice of re-formation and its critique of hegemony. In short, this book is for all those pastors, theologians, students, and lay people who care about lived theology, and who are committed to ministering to the diverse people of both world and pew.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>[This review is adapted, with permission, from a review of this book previously published in Trinity Seminary Review.] [1] In this first-ever volume of its kind, edited by Mary J. Streufert, ELCA Director for Justice for Women, the voices of sixteen well-known Lutheran women theologians from different racial, ethnic, and sexual-orientation backgrounds emerge, rise, and [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[53],"tags":[],"class_list":["post-1762","post","type-post","status-publish","format-standard","hentry","category-feminist-mujerista-womanist-theologies"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.2 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Review: Transformative Lutheran Theologies: Feminist, Womanist, and Mujerista Perspectives (Fortress Press, 2010) - Journal of Lutheran Ethics<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/learn.elca.org\/jle\/review-transformative-lutheran-theologies-feminist-womanist-and-mujerista-perspectives-fortress-press-2010\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Review: Transformative Lutheran Theologies: Feminist, Womanist, and Mujerista Perspectives (Fortress Press, 2010) - Journal of Lutheran Ethics\" \/>\n<meta property=\"og:description\" content=\"[This review is adapted, with permission, from a review of this book previously published in Trinity Seminary Review.] [1] In this first-ever volume of its kind, edited by Mary J. 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