The Feast Day of Hildegard of Bingen

 September 17 is the feast day of Hildegard of Bingen, mystic, herbalist, musical composer, naturalist, and Abbess. Her life was full of accomplishments, an amazing feat considering she lived in the twelfth century (she was born around 1098 and died in 1179).

Until recently, I had never thought of the twelfth century as a high water mark of feminism, but female monastics did amazing things during that time period. By studying them, I come away with a new appreciation for the medieval Church, where talented women found a cloistered kind of freedom. In many ways, the cloistered life was the only way for medieval women to have any kind of freedom. Cloistered life offered the only protection available to women who lived at the edges or outside the margins of society: widowed, artistic, not wanting to be married, weird in any way.

But Hildegard's life shows that freedom was constrained, since women monastics answered to men. For years, Hildegard wanted to move her group of nuns to Rupertsburg, but the Abbot who controlled them refused her request.

We all face constraints of various kinds, and the life of Hildegard shows what could be accomplished, even during a time where women did not have full rights and agency. She was an Abbess, and because being in charge of one cloistered community isn't enough, she founded another. She wrote music, and more of her music survives than almost any other medieval composer. She was an early naturalist, writing down her observations about the natural world and her theories about how the natural world heals us. She wrote to kings, emperors and popes to encourage them to pursue peace and justice. She wrote poems and a morality play and along the way, a multitude of theological meditations.

She did all of these things, in addition to keeping her community running smoothly. Yes, I'm thinking about Hildegard as an administrator, a woman who could be efficient and artistic at the same time. It’s no wonder that I find her inspiring.

It's interesting to think about the different types of groups who have claimed her as their own. Feminists claim her importance, even though she didn't openly advocate equality. Musicians note that more of her compositions survive than almost any other medieval composer. Her musical works go in different directions than many of the choral pieces of the day, with their soaring notes. New Age types love her views of the body and the healing properties of plants, animals, and even minerals. Though her theology seems distinctly medieval, and thus not as important to modern Christians, it's hard to dismiss her importance as a figure from church history.

I often say that it's odd I'm drawn to monasticism, as I'm a married, Lutheran female who has all sorts of worldly commitments, and thus cannot fully vow obedience. But as I think about church history, I'm struck time and time again by how often monasticism has offered a safe space to women that no other part of society did. I shouldn't be surprised that it's a tradition that speaks to me still.

It’s a tradition that speaks to many others too: have you listened to the Hildegard of Bingen channel on Pandora?  At one time, the channel was one of the most popular on that streaming service.

Maybe today is a good day to tune in that medieval music. We could listen while writing letters to those in charge, letters which demand more work towards social justice. Or we could focus on other writing projects, as Hildegard of Bingen did. We could plant a healing herb garden.

Today, on her feast day, let us say a prayer of thanks for Hildegard of Bingen and other medieval matriarchs of Christianity.

Farewell, Dolly Parton

I'm as sad as everyone about the death of Dolly Parton.  Let me record a few thoughts:

--I'm glad that I was a child in the 70's, that my mom listened to A.M. radio, which meant I heard all kinds of music, including Dolly Parton's songs, both old and new.  The radio stations of my childhood played anything, so you could hear a Dolly Parton song, then a Beatles song, then an old Elvis song, sprinkled with modern pop by groups like Bread, the Carpenters, and so on.

Modern algorithms would not have sent Dolly Parton music my way.  But I must confess that it has taken me many decades to appreciate her music, and I still wouldn't choose her music for a long drive or an evening at home.

--I didn't see her acting during my childhood.  I didn't see 9 to 5 until a few years ago.  I did love Steel Magnolias.

--I've never been to Dollywood.  I would go, if I won tickets.

--I'm not an expert on business, but from my outsider view, she seemed to have business smarts that most of us will never possess.  She know how to capitalize on success while always seeming/being sincere in her enthusiasm.  That skill probably can't be taught in Business school.

--In terms of gender and presentation, she always intrigued me.  There have been years when I was frustrated and annoyed by her over the top femaleness.  Let me just be blunt:  the attention to her breasts was so offputting to me.  As I got older, her costumes intrigued me--the woman liked what she liked, and she loved sparkles.  

As I've gotten older, I've been in awe of all the ways she worked the system without losing her soul.  But I've also been sad about how hard it must have been for her, and about how many others did not survive, which wasn't her fault.

And I've been happy about how she blazed a trail for others--and then kept making sure the trail stayed clear (and to stretch the metaphor, she went back and made roads).

--Her songwriting skills -- wow.  I was amazed at how many songs she wrote.  I loved when she was interviewed and would talk about her creative process, about grabbing inspiration when it came and writing it down on scraps of paper, even the barf bag on an airplane.  

--Her musician skills -- wow.  She played with so many people through the years, and the fact that she could do so speaks to her singing skills, her skills on so many instruments, her expansive vision of what music could and should do.

--She didn't always talk openly about her faith.  Sure, she talked about the faith of her childhood.  I'd have liked to have known more about her grown up faith.

--Of course, she showed us that faith by all the people she helped, by the life she lived.

--Her philanthropy has always been what impressed me most about her.  She gave back, above and beyond, in so many ways, and much of what she did, we will never know about.

--And she continued to do good until the very end, in all the ways she was doing good:  music, support of other artists, business, philanthropy.  Her continued vibrance is why so many of us are feeling sad.  

The Feast Day of Mary, Her Assumption and All Else

 Today is one of the many Marian feast days. Today we celebrate Mary's Assumption into Heaven. Here are the readings for today:

First Reading: Isaiah 61:7-11

Psalm: Psalm 45:11-16 (Psalm 34:1-9 NRSV)

Second Reading: Galatians 4:4-7

Gospel: Luke 1:46-55

I will state the obvious from the beginning.  We don't really know very much about the historic life of Mary.  That's both a blessing and a problem.  Because we don't know much about her, our imaginations can fill in all the blanks.  That can be wonderful, but we can make Mary into the person we need her to be. We could spend a lot of time trying to decide if this is a problem or as a benefit.

Did Mary know that she was headed for a chosen status before the angel Gabriel showed up?  I picture her as a young girl, having interesting dreams, having flashes of insight as she was taught to do daily tasks and how those tasks might be transformed into something more transcendent (bread baking, for example).  And then she takes that insight and teaches Jesus.

I might have a different version of Mary next year.  And I have no way of knowing whether or not any of it is true.

Likewise with her assumption into heaven--could this have actually happened?  Unlike some theologians, it doesn't seem very important to me.  I'm much more interested in the ways that God shows up for each of us with offers of potential and promises kept.

Throughout history, Mary has been used to show how all of us are somehow less worthy.  But most of us don't have the benefit of the angel Gabriel showing up to paint a picture of God's idea of what we could be and what the world could be.

Mary's response is worth remembering, especially as she hearkens back to Abraham and Sarah in praising God, who has kept the promises made to the ancestors.

Here we are, on the Feast Day of the Assumption, hearkening back to the Feast of the Annunciation.  If I had a favorite Marian holiday, it would be this one, or maybe the Visitation, which celebrates both Mary and her older kinswoman, Elizabeth.  These days, I'm yearning for more models of healthy aging, and perversely, Elizabeth speaks to me more often than the other elders in the Bible.

I am grateful for these shreds of information and insight from our spiritual ancestors.  While I wish we had more, I'm happy that we have enough for my imagination to take the reigns.

The Feast Day of Saint Clare

Today we celebrate the life of St. Clare of Assisi, one of the first followers of St. Francis, and founder of the Order of the Poor Ladies (more commonly called the Poor Clares).  She wrote their Rule of Life, the first woman to have created such a thing, a set of rules for the life of a monastic order.

The Poor Clares lived a life committed to poverty, what St. Clare called a "joyous poverty."  Why joyous?  Because they felt they were following Christ in a much more authentic way and because they more vividly felt the presence of Jesus because of their lifestyle.  Throughout her life she faced pressure from church officials to abandon or weaken this commitment to poverty, and she resisted.  

Yet she also understood poverty as a practice that needed to be navigated in a way that didn't threaten life itself.  In a Facebook post Tim Brown, ELCA pastor and Stewardship expert at the ELCA, says, "Though St. Clare was intent on living in a post-ownership society, she also understood that savage piety could produce a backhanded vanity. "We are not made of brass," she said once to an overzealous sister, reminding the order that poverty was a gift, not a quest or competition. Human bodies can handle only so much deprivation."

The order still exists today, which tells me much about her accomplishment.

She was also instrumental in assisting St. Francis of Assisi, and many give her credit as one of his earliest followers.  Her order was based on his intentional community, and again, Franciscan strains of spirituality not only exist but are strong today--a testament to their work.

Tim Brown concludes his Facebook post by noting three truths:

"St. Clare is a reminder for me of a couple truths:

 
First, the spotlight unfairly falls on men in history. Clare was inspired by Francis, but more fully lived into his ideal vision of a monastic life than he ever did. She is the shining example that what he preached was a good way to live.

Second, piety can be just as competitive as gluttony in the hands of the overzealous. Martyrdom complexes are as sinful as extravagance. Clare's call was to humility, not destitution.

Finally, never underestimate the ability to move someone when words and actions hold hands. Clare looked not only to the sermon Francis preached, but to the sermon he embodied, and was motivated to do something life-changing."

Back to me:

In these days of increased tensions of all sorts, the life of St. Clare seems to take on fresh importance.  Let us take a moment to say a prayer of gratitude for her.  Let us remember the poor.  Let us vow to be joyous about reduced circumstances, should we be facing them.  Let us meet our savior as we minister to each other.

The Feast Day of Mary Magdalene

Decades ago, many of us might not have heard of Mary Magdalene. When I went to undergraduate school, in the mid-80's, we didn't know about many women in the Bible outside of Mary, the mother of Jesus. Maybe we had a vague memory of a woman with demons that Jesus healed.

Now it's a different story. We've had decades of feminist theology that has opened our eyes and our theology to the presence of women. Now scholars are doing an even deeper dive into ancient texts. I'm thinking of Diana Butler Bass's sermon in the summer of 2022 which alerted us to the research of Elizabeth Schrader who is looking at manuscripts and trying to see if Mary Magdalene has been literally erased and written over to transform it to Martha.  Her scholarship also leads her (and others) to suggest that Mary might have been one of the pillars of the first church:  Mary the Tower and Peter the Rock.  But over the centuries, only Peter the Rock endures.

It's an interesting theory, and it seems like just one more example of how the ancient Church tried to minimize and hide the involvement of women in the life of the first group of believers. It's not that different from emphasizing the Mary Magdalene of demon possession and/or prostitution, not the Mary Magdalene as the first witness to the resurrection.  As I think of the Easter morning story, I wonder if we’re seeing a vestige of Mary Magdalene’s possessed personality. What drove her to the tomb? I understand the ancient customs surrounding the care of dead bodies, and I understand the laws regarding dead bodies and the Sabbath. But in one Gospel, it’s only Mary who is so deeply concerned about the body of Jesus. What drives her to the tomb?

In Mary’s reaction to the man she assumes is the gardener, I recognize my own demon of anxiety. I watch her ask a perfect stranger about the body of Jesus. I watch her throw all caution and decorum away, so desperate is she to complete this task, as if completing the task will restore the world to right order.

Many of us suffer in the grip of these demons of anxiety, these beliefs that somehow, through our manic quest for control, we can keep the world from spinning into chaos. We might argue for the benefits of medication, and indeed, if it’s a matter of brain chemicals that are out of balance, we would be right.

But all too often, something else is at the root of our modern possession. Maybe we haven’t stopped to grieve our losses, as Mary needs to do in the garden. Maybe it’s the fear of loss that is coming to all our lives. Maybe it’s that insistent hiss from both inside and out that says that we will never be enough: good enough, clean enough, accomplished enough, nice enough, attractive enough, loved enough.

The Easter message comes to cast out these demons again and again. Christ reminds us that he’s here, always waiting, always watching, always ready for us. Even if we don’t recognize him, Jesus will not cast us away. It is the voice of Jesus that can silence all of our demons and help us to be at peace. Christ’s voice calls us to what’s important in our lives.

The Rethinking of Mary Magdalene Gets Wider Acceptance

I have been listening to a fascinating interview between Diana Butler Bass and Elizabeth Schrader-Polczer.  Several years ago, Bass preached a sermon using Schrader-Polczer's work, which Bass points out is one of 3 of the most watched sermons of all time; the other two were Bishop Budde's sermon at the interfaith worship service after the second inauguration of Donald Trump and the sermon preached at the wedding of Prince Harry and Mary Markle.

In that sermon, Bass presented the work of Elizabeth Schrader-Polczer, who was then a PhD student at Duke.  She did research on the Lazarus text and noticed that the word Mary had been changed to Martha.  Why would someone do this?  And how can we be sure?  

Bass published her sermon here.  It's worth the read, and it's got a link to hear the sermon.  Bass makes the case that it was likely a 4th century change, a change to disempower Mary Magdalene.

In the interview I'm listening to today, Bass and Schrader-Polzer review those ideas.  It's an interesting window into how research on ancient texts is done, and how this work was done.  It's got great information about issues of gender, along with church history.

Here are some highlights:

--At minute 28, they talk about the canon--which books made it into the Bible, which did not, and why.  Schrader-Polzer posits that the approach to Mary Magdalene, the changes made in the Gospel of John, might have happened in the 2nd century so that the book would be seen as more acceptable, so that it would survive. 

--In the oldest artwork, whenever there's a Lazarus, there's only one sister.

--Throughout the interview, there's lots of great information about translations of the Bible and how we come to have the Bible that we do.

--It is fascinating to me that there are changes to Bible commentaries and forthcoming changes to translations, including the master text, the "Novum Testamentum Graece (Nestle-Aland). The 'Nestle-Aland,' or 'NA,' is the source from which almost all versions of the New Testament are translated into every language around the world" (quoted material from Bass' newsletter).  These changes happened because of Schrader-Polzer's work and Bass' promotion of this work.  I'm inspired that academic work can have this effect.

--Bass points out that this kind of revision to Bible scholarship, a major revision like Schrader-Polzer's, doesn't happen often and usually about once a generation.

--In the first century, the town of Magdala didn't exist (roughly minute 1:08).  So using Mary of Magdala would be a wrong translation.

--"Reframing ancient questions" vs. "opening new questions"--Bass uses this language about the way that the Catholic church might approach these developments.  She posits that this research is the reframing of ancient questions kind of development.

--Just after 1:18, Bass and Schrader-Polzer talk about the Gospel as a piece of story telling, a cohesive narrative, that is not the way that most people think about a Gospel:  approaching it the way a creative writer/teacher would see it.

Women and Authority and Southern Baptist Decisions

I wonder if the social media feeds of other people are full of rage at the Southern Baptist governing body and their decisions about women in leadership.  In many ways, it's not a surprise:  they've forbidden women pastors for decades now.  The recent decision seems to say that women can't even be church council members or Sunday School teachers or speak in worship at all--no lectors, much less assisting ministers.  

Obviously, I disagree with these decisions.  I am lucky to have other denominations, including my own, the ELCA, the more inclusive expression of Lutheranism in the U.S.  I am not Southern Baptist and neither are most of the people filling my feed with rage.  Living in a "free" society and believing in free will does mean that people get to make their own decisions, no matter how much I think they are on a wrong path.

I do wonder who will do all the work, if women aren't allowed to do even volunteer work, even the work traditionally done by women, like teaching of all kinds.  Are there really all these men, waiting in the wings who have been chomping at the bit to do the work?

It's hard for me to believe that they do.  Of course, I've been in congregations that are tiny, where everyone who is breathing has been put to work, churches that don't have the luxury of excluding half (or more) of the congregation.

I am happy to be part of a church that welcomes everyone into the circle to do the work of kingdom building.

The Feast Day of Julian of Norwich

May 8 is the feast day of Julian of Norwich in the Anglican and the Lutheran church; in the Catholic church, it's May 13.  Is Julian of Norwich as famous now as Hildegard of Bingen or Ireland's St. Brigid?  Are any of these women more widely known now than they were in grad school when I first started searching for the females that had been left out of a variety of narratives?  I have no idea.  They are more widely known in the subcultures to which I belong, but in the wider world?

In those early days (the late 80's) of discovering female voices that had been left out of literature anthologies, I most treasured Julian of Norwich for her writing.  In later years, the theology of her writing fascinated me--so many centuries before any blooming of anything that could be called feminist, here was a woman writing about a feminine face of God.

Now, as I head into the second half of my life, Julian of Norwich calls to me in a different way.  For me, the last decade can be seen through a lens of loss:  my best friend from high school died a horrible cancer death, there have been other deaths along with a pandemic, we left South Florida for many reasons, job loss among them.  Why would Julian of Norwich speak to me in this new way?

I think of her, alone in her cell, all of her focus shrunk into so small a space.  I think of her as a model of living more with less.  So, I may never hike the Appalachian Trail in one long trek, but that doesn't mean that my life needs to come to a halt.  I may come to a point where I'm living in one room, but that might be a room that is more full than any of my previous homes.

When I've thought about my older age, I've assumed that I would create communities the same way I've always attempted.  I've thought about the Hildegards and the Brigids and their nunneries--I've always wanted (or thought I did) a community like that one.

Of course, having lived in smaller communities, I realize how much work goes into making that kind of community--but the rewards can be so amazing.

As my friends and family have had health crises, it has occurred to me that I may outlast my friends.  There may be no one to follow me to the commune.  What then?

I used to write to my friend with cancer:  "When we are little old ladies, rocking on the porch, we'll look back on this time . . ." and then I'd fill in with various visions.  When she died, I thought, well, I might be rocking on that porch all by myself.

Instead of that lonely vision, I'm going to train myself to think of Julian of Norwich.  Many of us may spend our later years not in some kind of community, but all alone, in our various houses and apartments.  While some isolation will occur, perhaps it can be a time of creativity, a time to focus that many of us won't have had before.

Mystics like Julian of Norwich can show us the way!

A Poem for the Feast Day of Saint Brigid

Today is the feast day of St. Brigid, one of the patron saints of Ireland.  She is one of the early Christians, living from roughly 451-525 (AD/CE) who stood at the intersection of Christianity, Druidism, and the other pagan religions of Ireland.  This time period was also a time of societal collapse--the Roman empire was in slow (albeit sometimes spectacular) decline/collapse, and if I'm remembering my history correctly, Ireland and England were attacked by various tribes from the northern parts of Europe.  It would have been a difficult time.

Brigid is one of those extraordinary women who did amazing things, despite the patriarchal culture in which she lived.  She founded founded some of the first Christian monasteries in Ireland, most famously the legendary one in Kildare.  She also founded a school of art that focuses on metal working and illumination.  The illustrated manuscript, the Book of Kildare, was created under her auspices.  Unfortunately, it's been lost since the Reformation, so we know it by its reputation only.

Monastic, administrator, artist--it's no wonder that her story calls to me from across the centuries.

I didn't really know much about Brigid until about 2011 or 2012, when I read several blog posts about her.  In 2013, I drove all the way to Mepkin Abbey on her feast day.  I thought about her life as I drove across cold landscapes.  I finally wrote a draft of the poem that appears below.

Years ago, I wrote this:  "I will try to imagine Saint Brigid through a more realistic lens.  I will write a poem where she tells me that she accomplished all sorts of things along the way, while all the time struggling to create her great illuminated work.  I will imagine something that she did that we know nothing of.  I will imagine that she will feel sad when she realizes that modern people don't even know of her great work, but instead of her institutions at Kildare and beyond.

I will think about a woman at midlife 1500 years from now, a woman who reads about my life.  What will amaze her?  How will she see the ways that I did, indeed, live an authentic life, even as I lost sight of that fact in the daily minutiae?  If she blogged about me, what would seem important enough to include?  How would she finish this sentence:  In the last half of her life, Berkey-Abbott accomplished ______________  ?"

I have yet to write about Brigid's lost work, but I did write the poem that imagines Brigid through a more realistic lens.  It was published in Adanna, and I'm happy to repost it here.  If you want additional background on Brigid, see this blog post.


The True Miracle of Saint Brigid


You know about the baskets
of butter, the buckets of beer,
the milk that flowed
to fill a lake.

You don’t know about the weeks
we prayed for the miracle
of multiplication but instead received
the discipline of division.

I managed the finances to keep us all fed.
By day, I rationed the food.
At night, I dreamed of a sculpture
manufactured of metal.

I didn’t have the metal
or the time, but in the minutes
had, I illuminated
any scrap of paper I could find.

Lost to the ashes:
The Book of Kildare, but also
my budget ledgers, flowers
and birds drawn around the numbers.

The Feast Day of Santa Lucia

Today is the feast day of Santa Lucia, a woman in 4th century Rome during a time of horrible persecution of Christians and much of the rest of the population, and she was martyred.  The reasons for her martyrdom vary:   Did she really gouge out her eyes because a suitor commented on their beauty? Did she die because she had promised her virginity to Christ? Was she killed because the evil emperor had ordered her to be taken to a brothel because she was giving away the family wealth? Was she killed because a rejected suitor outed her for being a Christian?  We don’t really know.  

She is most often pictured with a crown of candles on her head, and tradition says that she wore a candle crown into the catacombs when she took provisions to the Christians hiding there.  With a candle crown, she freed up a hand to carry more supplies.  I love this idea, but it wouldn't surprise me to find out that it isn't true.

Truth often doesn't matter with these popular saints like Lucia, Nicholas, and Valentine.  We love the traditions, and that means we often know more about the traditions than we do about the saints behind them, if we know anything at all about the saints behind these popular days.

This feast day still seems relevant for two reasons.  First, Lucia shows us the struggle that women face in daily existence in a patriarchal culture, the culture that most of us still must endure.  It’s worth remembering that many women in many countries today don’t have any more control over their bodies or their destinies than these long-ago virgin saints did. In this time of Advent waiting, we can remember that God chose to come to a virgin mother who lived in a culture that wasn’t much different than Santa Lucia’s culture: highly stratified, with power concentrated at the top, power in the hands of white men, which made life exceeding different for everyone who wasn't a powerful, wealthy, white man. It's a society that sounds familiar, doesn't it?

On this feast day of Santa Lucia, we can spend some time thinking about women, about repression, about what it means to control our destiny.  We can think about how to spread freedom.

It's also an important feast day because of the time of year when we celebrate.  Even though we're still in the season of late autumn, in terms of how much sunlight we get, those of us in the northern hemisphere are in the darkest time of the year.  It's great to have a festival that celebrates the comforts of this time of year:  candles and baked goods and hot beverages.

I love our various festivals to get us through the dark of winter. In these colder, darker days, I wish that the early church fathers had put Christmas further into winter, so that we can have more weeks of twinkly lights and candles to enjoy. Christmas in February makes more sense to me, even though I understand how Christmas ended up near the Winter Solstice.

I made my traditional Santa Lucia bread last week, for a gathering where I wanted one slightly healthier treat to be available.  Today, I'm baking a different bread, but you could make a more traditional offering.  If you’d like to try, this blog post will guide you through it.  You could end with bread braids cooling on racks in just a few hours:

If you’re the type who needs pictures, it’s got a link to a blog post with pictures.  Enjoy.

Happy Santa Lucia day! Have some special bread, drink a bracing hot beverage, and light the candles against the darkness.

Changes in Church Leadership

This morning, the Church of England announced that Sarah Mullally will be the 106th archbishop of Canterbury, the first woman to lead the Church of England.  She's not new to leadership--she's been the bishop of London.  But this situation will bring new challenges--she's in charge of a much larger church body of Anglicans, many of whom do not believe in having women in leadership positions.

I'm also intrigued by her previous training as a cancer nurse.  She's 63 years old, and now I'd like to know more about her call story--research for another day.

Tomorrow, my own denomination, the ELCA (the more progressive Lutheran expression in the U.S.) also heads into a new phase.  It's the day that Yehiel Curry, our newly elected bishop, is installed in Minneapolis.  He is black and male, married with children, born in 1972, so relatively young.  The top 3 leadership positions are now held by non-white believers.

Having new leadership may lead to changes, both for the ELCA and the Church of England.  Of course, it may not.  I am under no illusions about how long it can take to shift these institutions.

But I have studied enough church history to know that these shifts can happen quickly.  I could talk about the power of the Holy Spirit not being bound by humans, but I also know that humans themselves can make institutions shift quickly.

In these days that can be so dark, I'll take hope wherever I can find it.

The Feast Day of Hildegard of Bingen

September 17 is the feast day of Hildegard of Bingen, mystic, herbalist, musical composer, naturalist, and Abbess. Her life was full of accomplishments, an amazing feat considering she lived in the twelfth century.

Until recently, I had never thought of the twelfth century as a high water mark of feminism, but female monastics did amazing things during that time period. By studying them, I come away with a new appreciation for the medieval Church, where talented women found a cloistered kind of freedom. In many ways, the cloistered life was the only way for medieval women to have any kind of freedom. Cloistered life offered the only protection available to women who lived at the edges or outside the margins of society: widowed, artistic, not wanting to be married, weird in any way.

But Hildegard's life shows that freedom was constrained, since women monastics answered to men. For years, Hildegard wanted to move her group of nuns to Rupertsburg, but the Abbot who controlled them refused her request.

We all face constraints of various kinds, and the life of Hildegard shows what could be accomplished, even during a time where women did not have full rights and agency. She was an Abbess, and because being in charge of one cloistered community isn't enough, she founded another. She wrote music, and more of her music survives than almost any other medieval composer. She was an early naturalist, writing down her observations about the natural world and her theories about how the natural world heals us. She wrote to kings, emperors and popes to encourage them to pursue peace and justice. She wrote poems and a morality play and along the way, a multitude of theological meditations.

She did all of these things, in addition to keeping her community running smoothly. Yes, I'm thinking about Hildegard as an administrator, a woman who could be efficient and artistic at the same time. It’s no wonder that I find her inspiring.

It's interesting to think about the different types of groups who have claimed her as their own. Feminists claim her importance, even though she didn't openly advocate equality. Musicians note that more of her compositions survive than almost any other medieval composer. Her musical works go in different directions than many of the choral pieces of the day, with their soaring notes. New Age types love her views of the body and the healing properties of plants, animals, and even minerals. Though her theology seems distinctly medieval, and thus not as important to modern Christians, it's hard to dismiss her importance as a figure from church history.

I often say that it's odd I'm drawn to monasticism, as I'm a married, Lutheran female who has all sorts of worldly commitments, and thus cannot fully vow obedience. But as I think about church history, I'm struck time and time again by how often monasticism has offered a safe space to women that no other part of society did. I shouldn't be surprised that it's a tradition that speaks to me still.

It’s a tradition that speaks to many others too: have you listened to the Hildegard of Bingen channel on Pandora?

Maybe today is a good day to tune in that medieval music. We could listen while writing letters to those in charge, letters which demand more work towards social justice. Or we could focus on other writing projects, as Hildegard of Bingen did. We could plant a healing herb garden.

Today, on her feast day, let us say a prayer of thanks for Hildegard of Bingen and other medieval matriarchs of Christianity.

The Feast Day of Saint Anne

Today is the feast day of Saint Anne, although in the Eastern Orthodox church, her feast day was yesterday. Saint Anne was the mother of the Virgin Mary, which means she was the grandmother of Jesus. She's not mentioned in the canonical Bible. The apocryphal Gospel of James mentions her. I haven't read that text, but I am sure that the details I want to know are not there--what did daily life look like? How did Mary and Anne get along? What did Anne think of Jesus?

Anne is the patron saint of many types of women: unmarried women, housewives, seamstresses, women in labor or who want to be pregnant, and grandmothers. She's also the patron saint of educators, which are still primarily women.

As I was researching her, I came across this image from a 15th century Book of Hours, and it's quickly become my favorite:

I love that both Saint Anne and Mary have books in their hands. According to many traditions, Saint Anne taught Mary to read, and she's often seen doing this. As I look at those images, I wonder if the artists realized what a subversive image it is: a woman teaching a girl to read.

Anne is sometimes depicted in scenes of Jesus as a baby, but so far, we have no image of her at the cross. I suspect that's because so many of this artwork comes from centuries ago, when it would have been very unusual for grandparents to survive to see their grandchildren in adulthood. Plus, one tradition around Saint Anne has her having Mary when she's very old--another story of the impossible coming out of improbable wombs!

So today, let us celebrate all the miracles which seem so impossible. Let us ask Saint Anne for protection, the way that Martin Luther did in the thunderstorm that terrified him. Let us know that all for which we yearn may yet be delivered to us.

The Feast Day of Mary Magdalene

Decades ago, many of us might not have heard of Mary Magdalene. When I went to undergraduate school, in the mid-80's, we didn't know about many women in the Bible outside of Mary, the mother of Jesus. Maybe we had a vague memory of a woman with demons that Jesus healed.

Now it's a different story. We've had decades of feminist theology that has opened our eyes and our theology to the presence of women. Now scholars are doing an even deeper dive into ancient texts. I'm thinking of Diana Butler Bass's sermon in the summer of 2022 which alerted us to the research of Elizabeth Schrader who is looking at manuscripts and trying to see if Mary Magdalene has been literally erased and written over to transform it to Martha.  Her scholarship also leads her (and others) to suggest that Mary might have been one of the pillars of the first church:  Mary the Tower and Peter the Rock.  But over the centuries, only Peter the Rock endures.

It's an interesting theory, and it seems like just one more example of how the ancient Church tried to minimize and hide the involvement of women in the life of the first group of believers. It's not that different from emphasizing the Mary Magdalene of demon possession and/or prostitution, not the Mary Magdalene as the first witness to the resurrection.As I think of the Easter morning story, I wonder if we’re seeing a vestige of Mary Magdalene’s possessed personality. What drove her to the tomb? I understand the ancient customs surrounding the care of dead bodies, and I understand the laws regarding dead bodies and the Sabbath. But in one Gospel, it’s only Mary who is so deeply concerned about the body of Jesus. What drives her to the tomb?

In Mary’s reaction to the man she assumes is the gardener, I recognize my own demon of anxiety. I watch her ask a perfect stranger about the body of Jesus. I watch her throw all caution and decorum away, so desperate is she to complete this task, as if completing the task will restore the world to right order.

Many of us suffer in the grip of these demons of anxiety, these beliefs that somehow, through our manic quest for control, we can keep the world from spinning into chaos. We might argue for the benefits of medication, and indeed, if it’s a matter of brain chemicals that are out of balance, we would be right.

But all too often, something else is at the root of our modern possession. Maybe we haven’t stopped to grieve our losses, as Mary needs to do in the garden. Maybe it’s the fear of loss that is coming to all our lives. Maybe it’s that insistent hiss from both inside and out that says that we will never be enough: good enough, clean enough, accomplished enough, nice enough, attractive enough, loved enough.

The Easter message comes to cast out these demons again and again. Christ reminds us that he’s here, always waiting, always watching, always ready for us. Even if we don’t recognize him, Jesus will not cast us away. It is the voice of Jesus that can silence all of our demons and help us to be at peace. Christ’s voice calls us to what’s important in our lives.

Thinking about Anna the Prophetess on Mother's Day

It's interesting to arrive at Mother's Day after I've spent time this semester thinking about the depictions of women in the birth narratives of Jesus.  I took a seminary class on Christmas and Easter, and I knew I would need to write a paper.  I thought about Elizabeth, who has been interesting to me for years, as I got older, and I started to realize how few older women are in the narratives of Jesus and how rarely we focus on older people at all.

So, I decided to write about Anna.  Here's what I wrote in part of my final project:

When I think of Anna, I compare her to Elizabeth, who is also very old. For many years, I looked to Elizabeth as a model of a way to be a post-menopausal woman in society. As you know, I think that the Church needs to do more to minister to the spiritual needs of people at midlife, particularly at the far side of midlife, the side that is closer to old age than adolescence. In some ways, Elizabeth is a great example. Finally her deferred dreams come true—how glorious! 

But her story offers a particularly patriarchal fulfillment, in the form of a baby. I do understand the kind of currency that a baby represents in the first century. But it is a vision of wish fulfillment that may not speak to twenty-first century Christians of any gender or age, particularly for those of us who are older. If offered a baby in my old age, a baby that I had to grow in my previously empty womb, I would say no thank you.

----

Back to me, writing this blog post.  It seems strange to be sounding anti-mother, on this Mother's Day.  We'll likely hear/read lots of rah-rah posts/sermons/articles on mothers today, and I have nothing against that.  I also suspect we'll hear lots of folks reminding us of how painful the topic of motherhood is and reminding us how many people around us might have tried to have children without success and might have been silent about the subject.  We'll also see/hear plenty about how so many of us nurture, even without biological connection.

But there are plenty of women who don't have much connection with this nurturing angle.  And there are plenty of men who might wonder why we're still so gendered when it comes to this subject.

Let me finish with the conclusion to my seminary project.  It seems a good way of thinking about all these angles:

As you can see, Anna’s story is full of important reminders for us today. If we’re feeling old and washed up, God still has a place for us. If we’re feeling young and insignificant, God has opportunities that the rest of our culture may not offer. No matter how many ways we feel barren, new growth is possible. God’s good news is more inclusive than we dared imagine. And we are at a hinge point of history where it is more important than ever to deliver that good news to a world that is so hungry to hear it.

Contemplating Julian of Norwich During Graduation Week

Today is the feast day of Julian of Norwich, at least for Lutherans, Episcopalians, and Anglicans; Catholics will celebrate on May 13. Tonight I will go back to my seminary campus for the Eucharist service for students who are graduating with their Masters degrees, and there's a dinner and reception afterward.  How wonderful to be celebrated this way!

And how different from how Julian of Norwich has been celebrated, or ignored, through the centuries.  She was alive from roughly 1343 to 1416, a tumultuous time with the Black Death making its first appearance in England and a revolt of peasants that spread across the country.  She lived in Norwich, which was a center of commerce and a center of religion.  

I've been interested in Julian of Norwich for a long time.  When I first started teaching the British Literature survey class in 1992, the Norton Anthology had just added her to the text used in so many survey classes.  Why had I not heard of her before?  After all, she was the first woman writing in English, at least the first one whose writing we still have.

My students and I found her writing strange, and I found her ideas compelling.  She had a series of visions, which she wrote down, and spent her life elaborating upon. She wrote about Christ as a mother--what a bold move! After all, Christ is the only one of the Trinity with a definite gender. She also stressed God is both mother and father. Here in the 21st century, we're still arguing about gender and Julian of Norwich explodes the gender binary and gives us a vision of God the Mother, God the Wife--and it's not the Virgin Mary, whom she also sees in her visions.

Her visions showed her that God is love and compassion, an important message during the time of the Black Death.  She is probably most famous for this quote, "All shall be well, and all shall be well, and all manner of things shall be well," which she claimed that God said to her. It certainly sounds like the God that I know too.

Although she was a medieval mystic, her work seems fresh and current, even these many centuries later. How many writers can make such a claim?

A few years ago, I read her complete works, which I didn't enjoy as much as I thought I would.  The writing seemed circular, coming back to many ideas again and again, with lots of emphasis on the crucified, bleeding Jesus, lots of focus on suffering and sin. The excerpts that most of us read, if we read her at all, are plenty good enough.  I was both disappointed to discover that, and yet happy.

Not for the first time, I wonder what's been lost to history in terms of writing. If she was thinking about some of these explosive ideas, might others have been even more radical? What happened to them?

I'm grateful that we have her work--at least there's something that gives us a window into the medieval mind, which was more expansive than we usually give credit for.  And I'm grateful that so many people have discovered her in the decades since the Norton Anthology first included her.

I'll keep her in mind today, as I participate in ancient rituals, like Communion, that she, too, celebrated.  I'll keep her in mind as I discern next steps on the path.  My path would seem as strange to her as hers does to me--although I will confess that the cell of an anchoress/anchorite is appealing on some days.  I love the idea of ancient church rites and rituals that connect us across centuries--may they continue!

Week-end Recap: Wild Women and Sedate Sketching

Well, Spring Break is over for me as a teacher.  For me as a student, Wesley Theological Seminary has reading week this week, a sort of week off.  Unlike last semester, I don't have an onground intensive at the campus this week, so I'm hoping to make use of this time off to get some work done.

I am realizing that I am in the time of the semester when I will always feel like I am never going to feel caught up.  I am tired, and I am wondering what it would feel like to only have one job for pay.  I've rarely had that.  It's been hard for me to give up part-time teaching because I can't be sure that my full-time job, whichever one I've had in the past, will last.

Given the state of the country, I don't think I will ever feel sure that my full-time job will last or that I can count on Social Security or that my retirement funds will be safe.  But let me not focus on the things I can't control.

Let me do a quick recap of the week-end.  I spent much of it helping with a retreat, the Wild Women Week-end at Lutheridge.  I had a much easier commute than the last time I was here for the Wild Women Week-end back in 2003, the first one I ever attended, the one where I heard about the Create in Me retreat, which became my retreat of choice.

I was on hand to offer an optional workshop during the time right after lunch that had several optional options.  

I planned a few writing activities, like the free writing after choosing an object from the table, and the writing letters to ourselves from the point of view of our younger selves and older selves.  I tried to structure the time as a drop in kind of opportunity, and about 15 people came by.  They seemed enthusiastic, and I was happy to be part of their options.

The retreat itself was good, but it didn't tell me anything about Mary Magdalene that I didn't already know.  I am fairly sure that most of the retreat participants learned a lot; most of them likely haven't spent time researching the subject.  But it's the kind of topic that I don't mind revisiting.

Yesterday after I got back from a good day at church, preaching and presiding at Faith Lutheran in Bristol, Tennessee, I went over to one of my good friend's house in the neighborhood.  We sat in her downstairs studio and did some sketching and painting while we caught up with each other.  She has more art supplies (of the painting and paper variety) than I do, and she's happy to share.  It was very satisfying.

And now, back to a more regular schedule.  Let me try to get a walk in this morning.  It will be dark, which doesn't make me happy, but it will be better to do it this morning while my spirit is willing, as are my feet.

International Women's Day, 2025

March is the month designated to celebrate women's history; March 8 is International Women's Day. We might ask ourselves why we still need to set time apart to pay attention to women. Haven't we enacted laws so that women are equal and now we can just go on with our lives?

Our current administration seems to think so--no need for equity or diversity or equality anymore.  With some in power, the picture is much more bleak, with an apparent desire to strip away some hard-won rights and liberties for women, for minorities, for everyone who is not white and male.

Until recently, I'd have assumed that rights that had been awarded by the Supreme Court were ours forever.  That belief is gone.  Yet I also know that I'm living in a better place than many women across the globe.  Part of that reason is because of my race and age and class.  But part of that reason is that women across the globe face much more bleaker circumstances than women on the lowest rung of U.S. society, even the ones who live in states that have greatly restricted health care for women and other protections that women need that men don't.

So, it's a hard year to be thinking about the status of women and celebrating accomplishments.  But it's important to remember that there have been accomplishments.  Women have been doing the work that needs to be done.  And in some years, surviving to fight/live another day is accomplishment enough.

It's also important to remember how bleak life has been in the past, in the not too distant past.  We have not slid all the way back to bleaker days, and it's important to remember that.  We do have rights, we do have opportunities, and we can move fairly freely in the world if we're careful.  Of course, even as I type those words, I think about all the people who don't have rights, who don't have opportunities, who cannot move freely--that's especially true in countries like Afghanistan and Iran.

In my various seminary classes, we've done a lot of analysis of oppressive social structures, of what we might call Powers and Principalities if we used theological terms.  We've talked about how these structures are self-perpetuating, about how hard it is to defeat them because they have power and accrue power simply by existing and because they have existed for so long.

No one said defeating them would be easy.  But many people have seen the vision of a better life for us all, and they can assure us the struggle is worth it, even though it's hard.  Future generations will thank us, even if we leave them tasks to finish.

And let me end on a positive note, even if I'm not feeling particularly positive.  

We know that the world can change very quickly.  I have often thought about how my 1987 self would be astonished at the fact that Nelson Mandela walked out of prison and went on to be elected president of South Africa and how there is no longer an East and West Germany. We are called to be part of the movement to change the world in ways that are better for all--and particularly for the vulnerable and powerless. We have made great progress on that front. But there is still more to do.

So, today, let us continue.

Incarnation and Aging Wombs

Before I went to bed last night, I worked on my homework for my seminary class that looks at Christmas and Easter texts and considers what they mean when looked at without the middle part of the story.  For our homework, we look at the Bible text and come up with 10 questions or observations.  Then we write two paragraphs that respond to the secondary reading and come up with two questions for class discussion.

Our text this week was Luke 1:  5-56, which includes the story of Elizabeth.  I had written a bit about why it was so important to be clear that Joseph had nothing to do with the creation of the baby Jesus and wondered what it would have been like had we not worried about proving the paternity of Jesus.

That thought led me to this question:  "If Elizabeth had been the one to give birth to Jesus, if Jesus had come from a barren womb, from an elderly female body, would the shape of Christianity be different?"  I had never thought about this question, and now I can't stop.

Feast Day of Saint Brigid

Today is the feast day of St. Brigid, one of the patron saints of Ireland. She is one of the early Christians who stood at the intersection of Christianity, Druidism, and the other pagan religions of Ireland. She is also one of those extraordinary women who did amazing things, despite the patriarchal culture in which she lived.

Like so many of our early Christian church mothers, she felt called by God from a very early age. She resisted attempts to get her married: one account has her scooping out her diseased eye in protest of an impending marriage--and later, healing her dangling eyeball by putting it back in her head. When we go back to read about the lives of women in medieval times, it's amazing that more women didn't fight harder to go join the cloistered life.

St. Brigid founded some of the first Christian monasteries in Ireland, most famously the legendary one in Kildare. She also founded a school of art that focuses on metal working and illumination. The illustrated manuscript, the Book of Kildare, was created under her auspices. Unfortunately, it's been lost since the Reformation, so we know it by its reputation only.

She's also famous for her generosity, especially to the poor. She showed this compassion early on, giving away all of her mother's butter to a poor person--and then, by her prayers, the butter was restored.

As a 21st century woman, I'm amazed at what she was able to accomplish, during times that are much more difficult than mine. Founding numerous religious orders, motivating artists, compassion to the poor, devotion to God--she seemed to have had no trouble leading an authentic, integrated life. Why does it seem so hard to me?

Of course, I know Brigid across a space of centuries, through the gauze of hagiography and legend. If Brigid could speak, what would she say? Would she tell us of the sleepless nights where she wondered how she was going to find enough food, enough contributions, to keep her religious orders afloat? Would she bemoan all her administrative duties, which sucked away so much energy, when all she really wanted to do was to illuminate manuscripts?

What do our lives say about our beliefs? If centuries from now, a middle-aged woman read about your life as you're living it, would she be inspired? Are we leading authentic, integrated lives? Are we building concrete institutions that will outlast us by centuries?