Читать книгу Bone of My Bones - Cynthia Gaw - Страница 7

There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.

—Galatians 3:28

She felt she achieved an insight into her new culture when Nora learned that the largest bookstore in Poplar was Firm Foundation Christian Books. The fact related to the astonishing number of Baptist churches in the small town coexisting with almost every other denomination she knew. She pulled into its generous parking lot from the main highway coming into town from the south. It was situated in her least favorite part of town, where the box stores and fast food chains congregated, and where pedestrians were practically prohibited. Cyclists who shopped in the area constantly risked serious bodily harm. The surroundings contrasted with the old downtown she and Luke so enjoyed. Firm Foundation comfortably neighbored a Walmart big box on one side and a Lowe’s home improvement store on the other.

She was here because the moving van was missing an important box when it arrived in Poplar. The most difficult decisions in the moving process had been about books. The library was the heart of their old home and the room in which they spent the most time. It had floor-to-ceiling, built-in bookcases on three walls and both their desks on the other. The new house had only two small bookcases, and the moving company charged by the pound. Books aren’t light. Nora’s extensive collection of children’s literature was divided up for the grandchildren, and only the most useful and important of the other volumes had been boxed to bring across the country. She had missed the box marked “Bible Reference” even before the movers left. Their inventory checklist confirmed her disappointment. The box next to item #267 was not ticked, and the truck was empty. Today’s errand was to estimate the cost of replacing item #267, but it was not replaceable. Her Strong’s concordance, for example, had been given to her by her father, and its copious marginal notes begun when she was thirteen years old. Her Kittel’s New Testament dictionary was safely on the shelf in the new house because those ten volumes had filled a box of their own. She always found it difficult to consider her New Testament dictionary, especially when she had Galatians 3:28 on the back burner. Here was a brilliant man and a great scholar of the New Testament who could interpret Paul’s letter to the Galatians and enthusiastically and anti-Semitically support the Nazis. The text had not been the problem, but the cultural blind spot of the man. Dr. Schaeffer had several times reminded her that all of us have blind spots that we bring to the Scripture. But Nora prayed with all her heart that God would make her a Bonhoeffer—not a Kittel.

She missed the Keyword Study Bible that Luke had given her soon after Blythe was born, her old Greek and Hebrew Lexicons, and other basic tools. Hmmm . . . maybe she should start doing even more research online? Others felt they saved time, but she didn’t think she could. The lost books were places, not digital spaces, where she could immediately find what she needed. Books didn’t get viruses or glitches. They didn’t bombard one with advertising in the privacy of one’s own desk. One only had to learn to use them once. They didn’t suddenly disappear for a mysterious reason. She was very thankful for the convenience and vastness of the private academic databases on the library website, but she loved her books more. Why did she feel the loss of her books so much when research experiences in cyberspace were open to her? After all, her books could disappear from a moving van. Perhaps she was the technological stick-in-the-mud her children thought her?

Looking through her windshield, Nora explored her ambivalence to entering the store as she looked at the facade. It was a well-designed, timber frame, three-story, mountain style building with beautiful stonework, huge timbers and three-story-high open beams. Why didn’t she like going to these places? It contained many expressions of the gospel she loved. It encouraged and supported many local churches and promoted worship, concepts dear to her heart.

American culture seemed always to press faith into an isolated cubby entitled “Religion,” and this business, perhaps because it was a business, seemed to challenge that marginalization. If one’s child had been asking for a new puzzle, one might choose one of Jonah and the whale or Noah’s ark rather than SpongeBob Square Pants or a Disney character. The choice itself seemed to break down barriers between faith and daily life. Nevertheless, she knew the feeling of rejection she was likely to encounter. She anticipated that old feeling of being out of sync with the church, of somehow not belonging properly to Christ’s body, indeed, of not being seen as fully human.

Sure, there were cultural gaps. The store was far too upscale to reconcile with the poor church she loved in Kenya. It was too open for the persecuted church she loved in Uzbekistan. It was too individualistic for the liturgy and High-Church aesthetics she loved when she was working on her PhD in the Church of Wales. And no city the size of Poplar in Western Europe could financially support such a business with their tiny percentage of evangelical Christians. The irrelevance reached far deeper. For in these sorts of expressions of Christianity, she always felt rejected for who she was. She foresaw the oncoming dissonance between her identity and her spiritual community. She prepared herself for the nice, passive, silent onslaught with Galatians 3:28.

Last week Nora had read another “complementarian” defend the passage from “those evangelical feminists” who used it as a “panacea.” But the argument had seemed hopelessly weak. The more she studied the passage in context, the better it made her feel—nobody could deny that. It seemed to Nora a clarion call to unity with profoundly panacean tendencies, indeed, a cultural cure-all. She was a female person united to Christ, and that qualified her to claim the promises in the text and establish her unique place in the body of Christ. Something else about the passage could not be denied, and that was that it was a parallelism. Whatever the nature of the differences in the classes of people and its divisiveness in the church, it was the same for Jews and Gentiles, people on the low and high ends of the socioeconomic ladder, and men and women. If it was clearly wrong for one antonymic class of people, it would be wrong for all three. And if it was right for a contrasting class, it would be right for the other two.

After four more recitations of Galatians 3:28, she exited the four-wheeled confines of her personal space, clicked the padlock icon on her Subaru key, and entered the zeitgeist of Contemporary American Christianity and one milieu of her faith.

The dramatic wood and glass doors opened automatically into a three-story foyer toward the back of which ran a U-shaped service counter with several clerk stations. A broad oaken double staircase rose to the second floor from behind the counter. A middle-aged woman with excellent taste in clothes and make-up, greeted her with a friendly, “Good morning, may I help you find anything?”

“Perhaps you could point the way to your reference section?” asked Nora as she pulled a clipboard out of her backpack.

“Reference works are on the third floor at the back of the store. Another associate is up there. There is an elevator there if you prefer.” She motioned to an alcove behind and under the staircase.

Nora headed up the stairs with a simple, “Thank you.”

On her way up the stairs she noticed that the large room to the right of the foyer with many rows of stacks had a sign above its entrance that said, “Women.” So, when she got to the back of the third floor, she looked for a sign of the same design that said, “Bible Reference.”

Expecting a sign over the top of the doorway like “Women,” a few minutes passed before she found her objective. The sign was waist high because the reference section only covered the bottom three shelves of the small stack. Nora sighed with disappointment and stared at the miniscule collection. She sat down on the floor to see the one shelf of interest to her—the bottom shelf. Next to some Unger’s handbooks and dictionaries, she saw The New Strong’s Concordance with Vine’s Dictionary. As she was reaching for it, she heard steps approaching. They came to a halt beside her. She looked up. A tall, lean man of indeterminate middle age smiled down at her from above his clerical collar. But when he looked at the sign and its corresponding works, his smile fell off. “Oh, dear, I was expecting a better selection—it’s such a large store. This is rather scanty.”

Nora felt the tug of personal connection and agreed, “Positively meager.”

“Well,” he replied, “I need the new edition of The Oxford Encyclopedia of the Books of the Bible, but apparently my choice is between Amazon, for which I’ll need to wait a week, and an e-book, which will have no friendly pages to turn . . . Oh, I see you’re thinking about the new Strong’s; I highly recommend it. Having Vine’s dictionary in the same volume is rather convenient.”

“We just lost a box of reference books in a move; this will replace two birds with one stone,” she remarked.

“Oh, dear,” he said with a genuine note of sympathy. “That would be a hard loss. My family and I also recently moved here, but without a serious mishap. Everything arrived, and only some trifles weren’t in one piece. What’s a thrift store crock pot and an old lamp compared to a concordance?”

Nora chuckled and asked herself why she had been so reluctant to enter this store. “Do you serve a church here in Poplar?” she asked.

“I do.”

“Are you a Catholic priest?”

“Wrong,” he said with a grin. “Guess again.”

“A Lutheran?” came the next query.

“No, I am an Anglican pastor.”

“Really, my husband and I have been looking for a church, and we hadn’t noticed that there was an Anglican church in Poplar. Are you with St. Mark’s Episcopal?”

“No, we’re a bit more on the conservative side of the theological spectrum than our brothers and sisters at St. Mark’s. I serve at King of Kings. We are a small church family without a building of our own. We meet in a hotel conference room, a La Quinta sanctuary, you might say. I’m Cormac Bruce, by the way, pleased to meet you.”

“I’m Nora Shaw,” she said as they shook hands.

“Oh, dear,” he exclaimed looking at his watch in a way that suggested he didn’t have a gift for administration, “My son needs picking up from his piano lesson . . . Should you and your husband be inclined to visit us at King of Kings, we’d all be delighted.” He pulled his wallet from his hip pocket and removed a business-sized card. “Godspeed,” was his valediction as he handed it to her. “I hope we meet again soon.”

As his step descended the stairs, she looked down at the card in her hand and smiled at the familiar blue shield with its red cross, the white star in each quadrant, and the miter in the middle. “I think we will,” she thought.

Descending the open staircase she could see the whole store.

A gift section dominated by visual arts was the largest. Framed prints, yard art, t-shirts, jewelry, mugs, and knickknacks of every imaginable sort were displayed by an employee with sound marketing background. To Nora the art reflected the popular culture more than Christianity, yet it seemed to insulate a Christian subculture all the more. She didn’t see any objects with power to transform or enrich the culture. None of the prints were by Rembrandt or Albrecht Dürer. There were some beautiful photographs of the local Blue Ridge Mountains; apparently God’s creation could speak for itself. But the selection was predominantly a display of kitsch to catch the consumer.

She thought of the young artist Beatrice Edgars, who she and Luke had met last week. Her faith organically and intentionally informed her aesthetic theory and her paintings; her gallery in Blowing Rock was doing very well. But her prints would look displaced in this predictable and insipid assemblage. Car art was one genre particularly well-represented. Gnomic biblical quotations accustomed to incisive alteration of the human heart leaked power when printed on a piece of vinyl adhesive. Wisdom literature did not translate well into a five-dollar advertising slogan on a bumper sticker. One could imagine it being efficacious only in the worst of traffic jams; usually it would just lose meaning from overuse.

The children’s section was large, but again merely a cultural mirror. She saw a display of Veggie Tales lunch boxes, a shelf of Fun With Jesus water guns, and a stack of God Is Awesome stationery sets, good perhaps for making a hit at a birthday party—but not particularly productive of spiritual growth. Indeed, the stock appeared to promote identification with commercial products rather than with Jesus. The business model merged ecumenism and retail marketing, culturally specific Christianity and capitalism—not wrong perhaps, but at least uneasy bedfellows.

The greeting card section occupied at least fifty feet of wall space. Above the cards, higher than the reach of the human hand, was a large print in a thick, antique gold frame. In the center of the scene, a lovely thatched cottage radiated a deep golden light. Every flower in its idyllic English garden was visible although it was night. The vignette exhibited the baptism of Hallmark officiated by the sentimentalism of Thomas Kincaid. Was that irresistible light sourced by the love of Christ or an “Angel in the House”? If she hadn’t been so sinful, would the Holy Spirit have produced such a paradise for her family? She didn’t know, but she felt certain that the people who lived in the painted cottage could not possibly understand the losses she and Luke had endured together.

With a sudden inspiration and a prayer for emotional courage, Nora decided to take an alphabetic cruise through the “Women’s” stacks.

In the B’s Nora picked up 8 Choices That Will Change a Woman’s Life by Jill Briscoe. Scanning the table of contents did, indeed, reveal eight important choices: To resist pain or to use it; To gather wealth or to gather grace; To speak wisely or to speak foolishly; To value our time or to fritter it away; To live for ourselves or to live for the Spirit; To develop God’s gifts or to waste them; To persevere or to protest; To stand for truth or to abandon it. Nora concluded that the only problem was the title, which should be 8 Choices That Will Change Anybody’s Life.

Cheryl Brodersen’s When a Woman Chooses to Forgive brought to Nora’s mind the questions “How do the consequences of forgiveness vary according to the gender of the forgiver?” and “How does the choice to forgive impact the character of men and women differently?” She also recognized her own stupid questions.

The full shelf of Larry Crabb’s Fully Alive was highlighted by a special sign. Here was indeed a curiosity of staggering import. On his first page of part 1, Crabb insists upon gender before humanity, upending the hierarchy of biblical Christianity from its inception. Nora was flabbergasted. She had always thought that “male” and “female” were adjectives qualifying a species noun like “human being” or “dog”—that the substantive governed the modifier. She had interpreted from Genesis that all human beings created in the image of God held a unique place in the great chain of being and had profound dignity, only “a little lower than the angels”—then that human beings were either male or female. But this was flatly denied by Crabb. “Femininity or masculinity is so irrevocably and irreversibly embedded in our being that no one can accurately say, ‘I am first a person and then male or female.’”1 Nora reasoned, “So I have more in common with Lassie because she’s female than with my husband who’s only another human being. Crabb has rejected the basis for social justice and human rights in the West in a single flippant claim. Perhaps Frederick Douglass should have argued for the abolition of slavery on the basis of his masculinity? He would not then have needed to support women’s rights to maintain his logical consistency. Crabb has made dehumanization a goal, not an evil.”

Nora thought how “feminine” refers us to our human nature, while “godly” refers us to our full humanity as his image bearers. We, both women and men, are to establish our identity in Christ. We ought to desire to conform to his character not to some relative definition of femininity. Crabb has produced no biblical definition of “femininity”; the word does not appear in the Bible. Nora stopped to take a few deep breaths, but continued to fall into her Galatians 3:28 mantra.

When she began to surface, she was surprised by a lonely copy of J. Lee Grady’s 10 Mentiras que la Iglesia Le Dice a las Mujeres, and a nod at honesty. English speakers in Poplar were not given the exposure of the lies. But the little book’s appearance on the shelf suggested to the very observant shopper that other cultures might be attempting to get to the truth.

In the H’s How to Get the Best Out of Your Man: The Power of a Woman’s Influence by Hammond smacked of manipulation and the objectification of both sexes.

Sixteen titles by Sharon Jaynes lined the shelves. All contained precise definitions of gender, the feminine role, and a tightly delineated sphere for the sisters.

Le Roux and Douglas’s Promises from God for Women was bound in elegant pink leather, inscribed with a floral design (Christian Art Gifts, 2003). The only things not stereotypically feminine were the Bible passages, which were equally applicable to men.

Several titles by Stormie Omartian had prominent place, but most copies were The Power of the Praying Wife and The Power of the Praying Woman. Nora thought, “If the power comes from God, wouldn’t the power of a praying husband and a praying man be similar? Or do females pray differently than other people?”

In the P’s two feet of shelf space was filled with Piper and Grudem’s Recovering Biblical Manhood & Womanhood, but not a single copy of Pierce and Groothuis’s superior Discovering Biblical Equality was to be seen.

In the R’s she came across Jerry Richards’s Day Break Verses for Women. Nora loved Matins. But as she thought back through her long experience with them, she couldn’t remember any verses specifically aimed at women. Perhaps the strongest female voice traditionally used in the morning was Mary’s Magnificat. But that song, as much as any in the Bible, was the corporate voice of the whole church. It was men and women as humble brides responding to the divine lover. Nora thought of males all over the world joyfully declaring themselves “handmaidens,” without any threat to their masculinity.

This whole section of the store rightly emphasized hidden, quiet, humble service. But Nora noted nothing in the T’s by Teresa of Calcutta.

Lysa TerKeurst’s books all prompted a tagline: What Happens When Women Say Yes to God prompted “the same as when men say yes to God”; What Happens When Women Walk in Faith, “the same as when men walk in faith”; the gerund-phrase title Becoming More Than a Good Bible Study Girl, “the same as becoming more than a good Bible study boy.”

This section of the store, more than any other, completely lacked historical perspective. Not a single work written before the 1970s was displayed. The voice of Christian women through the centuries was utterly ignored. Not a single copy of Aelia Eudocia, Radegund, Hrotsvitha, Marie de France, Beatrice of Nazareth, Catherine of Sienna, Julian of Norwich, Hildegard of Bingen, Christine de Pizan, Teresa de Cartagena, or Teresa of Avila showed itself. Nora thought, “Wouldn’t it be refreshing to see just a slim little volume containing a modern translation of Chaucer’s ‘Wife of Bath’s Prologue and Tale’ sitting among this monopoly on gender concepts?” Alison could, with a single toss of Jankyn’s book into the fire, solve many of the problems these popular books address, and more importantly expose biblical truth. Her comedy, experience and plain sense affirm marriage and women more than a truckload of this stuff.

Nora looked back to the H’s for a serious attempt to establish the status quo of these stacks with biblical scholarship. But no, not even an influential champion of their own before 1985, like James B. Hurley’s Man and Woman in Biblical Perspective, was represented. Strange, thought Nora, that the “complementarian” position that separates equality of essence from equality of function should so often be referred to as the “traditional” view, for it is so utterly brand new.

1. Crabb, Fully Alive, 21.