Notable links from the week, with a smattering of commentary

Buzzfeed(!) profiles pioneering Catholic feminist theologian Elizabeth Johnson. I blogged about Johnson’s book She Who Is back in 2009–see here, here, here, and here.

Nadia Bolz Weber preached a good Ash Wednesday sermon.

Rep. Paul Ryan thinks free school lunches are bad for kids’ souls. I take this a bit personally since I got free lunches when I was a kid and don’t think my soul is particularly worse off for it. You know what is bad for your spiritual and moral development? Being too poor to eat.

David Brooks wrote a great column about the evils of solitary confinement.

A wonderful essay from the New York Review of Books on the “secret life” of W. H. Auden. Apparently the great poet–who was also Christian, if a somewhat idiosyncratic one–did a lot of surreptitious charitable works, even when it made him look like a jerk in public.

The impending publication of some of his journals reignite the debate about whether philosopher Martin Heidegger was an anti-Semite.

The Democratic primary for D.C. mayor is next month, and the Washington Post has put together a helpful guide on where the candidates stand on various issues. I’m still undecided on this.

Political scientist Adolph Reed Jr. published an essay in Harper’s (not available online) about what he says (apparently; I haven’t actually read the essay) is the long decline of the American Left and its over-investment in the electoral fortunes of the Democratic Party.  This garnered some push-back from various quarters (see here, here, and here, among others); Reed replied to some of these criticisms here. I’m probably less left-wing than most of the participants to this argument, but it’s hard to deny that conservatives have been more successful than the Left in recent decades in building a grass-roots movement that can drive policy changes. The GOP is far more beholden to the conservative movement than the Dems are to the Left. I don’t think, however, that investing in such a movement should prevent anyone from supporting the superior alternative (or lesser evil if you prefer) in a given election. And for left-of-center folks this will almost invariably be the Democrat.

On the situation in Ukraine, and the persistent demands that the U.S. “do something,” I found this helpful.

Music-wise, I’m still on a St. Vincent kick. Here’s a great live session from a couple of years ago.

Was Jesus married? Does it matter?

It looks like there’s some skepticism among scholars about the authenticity of the already much-discussed “Jesus’ wife” papyrus–said to be a fragment from a non-canonical Coptic gospel that has Jesus referring to “my wife” and saying that she will be a “disciple.” Much of yesterday’s breathless reporting on the papyrus centered around its potential to “shake up” debates about women’s role in the church. So if the fragment is spurious, does that mean no such re-thinking is necessary?

To start with, we should be clear that, even if it’s authentic, all the papyrus would seem to show–at most–is that there was an early tradition that Jesus was married. (Curiously, few people seem to have considered the possibility that the wife “Jesus” refers to might be the church–an image that goes back to the NT itself.) It wouldn’t, as even the professor who discovered it acknowledges, show that Jesus was in fact married.

Second, even though Christian tradition has long held that Jesus was unmarried and celibate, it’s not clear to me that anything of theological significance stands or falls on this. How would the central Christological doctrines–the Incarnation, Atonement, Resurrection, Ascension, etc.–be affected by the discovery that Jesus was married? It’s true, as one Twitter-friend pointed out, that it may call into question the reliability of the gospels since you’d think they might mention such a significant fact about Jesus. But against this we should remember (1) the gospels don’t provide “biography” in our modern sense; they are theological-confessional documents intended to witness to faith in Christ, and (2) historical criticism has already called the reliability of the gospels into question in many respects, and yet they still function as the Word of God for people in the church.

All of this aside, I think it’s wrong to suggest that we need certain facts about the historical Jesus to be true in order to authorize things like the full equality of women in the church. As theologian Clark Williamson has written,

The problem with feminist theology is that in its constitutive assertions it is right. Women are fully human, clearly the equal of men, and need liberation from sexist oppression. But if the only way to warrant being a Christian feminist is by appeal to the empirical-historical Jesus as a norm, then Jesus will turn out to have been a feminist. . . . [But i]f Jesus was not a feminist, am I still not free to be one? Is it the role of Jesus . . . to authorize our conformity to him or to author our freedom and creativity, our right to reform the church? Dare we allow the historical Jesus to be himself, a first-century Jew, different from us, or must he reflect our concerns and ideals back to us? If so, how can he ever correct us? (Williamson, A Guest in the House of Israel, p. 190).

Williamson is concerned to correct the tendency in some feminist theology to portray Jesus as the egalitarian, feminist liberator from an oppressive, patriarchal Judaism, an opposition that in effect “de-Judaizes” Jesus and reinforces the long history of Christian anti-Judaism. But his point has broader application, I think. If modern Christians want to be feminists (and they should!), they don’t need to justify it by appealing to a shaky historical reconstruction of a “feminist Jesus.” Many churches, drawing on the resources of the canonical scriptures and Christian tradition, have come to see sexual equality as a gospel issue–and that provides a much stronger foundation. Christians shouldn’t be threatened by historical research, but neither should they build their faith on it.

A quick note on sexual equality in the church

Those who follow such things know that there’s an ongoing debate in the evangelical world between “egalitarians” and “complementarians.” As you might guess, the former believe that men and women are equal–at least in the sense relevant to things like church leadership, while the latter maintain that men and women have “complementary” roles–with women playing the subordinate one. Recently, blogger Rachel Held Evans got into it with some guys associated with something called “The Gospel Coalition” over a rather provocative (to put it mildly) excerpt they posted from a book by Reformed pastor and noted crank Douglas Wilson. This led to quite the donnybrook in the evangelical blog-world.

As a non-evangelical I don’t have a dog in this fight per se. But witnessing it makes me grateful to belong to a church tradition where women’s leadership is taken for granted. This isn’t to say that mainline Protestant churches aren’t still infected by subtle and not-so-subtle forms of sexism, but they are by and large institutionally committed to the full equality of women at all levels of leadership. I consider this issue to lie very close to the heart of the Gospel. If men and women stand before God on no other ground than his creative and redeeming grace, and if, as the Reformation taught, all baptized Christians are ministers of Christ, then what is the justification for gender hierarchy? The prevalent ones seem to boil down to a holdover from pre-modern social norms, a literalistic reading of a handful of biblical passages, or a dubious metaphysics of the human person.