Church of the Gibborm or Church of Christ: Why Christians Need to Start Listening to Their Runaways

Marvels Runaways

Deadline

If you haven’t watched Marvel’s Runaways on Hulu yet, please do yourself a favor and either add it to your Watchlist or subscribe to the week-long free trial now.

Because it is wonderful.

There is only ONE straight, white male character in the teen group. There are more women than men in the main cast. The moms are solid as characters and villainesses in their own right. Among the teens are a Latina and two LGBTQ characters, a black teen boy acts as group leader, and a purple haired Social Justice Warrior crushes hard on the jock with a brain.

Not to mention the parents, evil as they may be, are damn attractive.

Parents

I’m looking at you in particular, Mr. Minoru.

But the diverse casting and hot parents aren’t the only reason to watch this show.

It is a great show for those who have run away from American Christendom, and it offers a challenge to those who would uphold it over Christ’s Church.

The runaways’ parents, also known as PRIDE, support the Church of the Gibborim, a growing, Scientology-esque faith headed by PRIDE member Leslie Dean, who is also Karolina’s mother. The Church espouses a propserity-ish Gospel and claims members who have enough potential can go “Ultra,” although we are not really sure this is an achievement worth pursuing once we learn what it could mean.

Not to mention, once every year, PRIDE performs a literal yearly sacrifice of the most lonely, marginalized, and abandoned person they can find to revive a being who, at the beginning, is seemingly decrepit. In return, PRIDE receives power and wealth.

The teens discover their parents in the middle of a sacrifice, and they turn to each other to figure out what to do next. They know their parents cannot find out what they know, because they could be just as disposable as any of their previous victims, despite being their own children. As a result, the Runaways grow closer to each other, and as the adults suspect their children might be onto something, they get outright manipulative with how they try to get their kids to confess/keep quiet.

Before you accuse me of making links that are way too broad, please consider this:

American Christendom has a history of sacrificing the LGBTQ+ community’s full inclusion into the Church at the altar of so-called “orthodoxy.”

Its abusive leaders go to great lengths to silence and slander their victims when they go public.

It tells us God is a God of freedom and prosperity, but only when we become “holier” or “better” than we are now.

It proclaims harmful theology and covers it up by describing it as “taking a hard stance against sin,” and doing so for the benefit of those who have sinned or are backsliding.

And y’all wonder why people leave in droves.

A majority of Americans, most of whom profess Christianity, enjoy Marvel entertainment. We love seeing the good guys beat evil. A majority of these same Americans would probably have sympathy for the teens in Marvel’s Runaways. The kids do not see this “greater good” for which their parents say they strive. They see only evil and corruption, and they both resist and flee their families with the audience’s support.

So why do these same American Christians devote so much time and energy attacking Christendom’s runaways? Why do they accuse them of doubting too much or being too progressive instead of dealing with the very real evil which has consumed this branch of Christianity?

Have the planks in their eyes permanently blinded them? Has the throne become too comfortable to leave? Do they not realize that they bear poisoned fruit and we are sick from it?

American Christendom, y’all need to be listening to the cries of those who are leaving, especially when what you claim is for their own good is actually killing them.

The Church of Christ does not bear the poisonous fruits of racism, sexism, homophobia, transphobia, ableism, classism, ignorance, fear-mongering, or shame. She bears the fruit of the Spirit, which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. When people run away from Christianity, they do so because they do not see good fruit, and because they are starving, they move on to find it elsewhere.

When you’ve become the Church of the Gibborim, or the Church of America, it’s time to tear down the walls and start gardening again. Maybe when we see real fruit growing, us runaways will return.

Why I Enjoy Stephen King Novels (Even Though They Keep Me Up at Night)

ItPoster

For most of my life, I avoided the horror genre.

If I saw a poster with Freddy Krueger on the front, I struggled to sleep for a week. Classic horror monsters like the Creature from the Black Lagoon and Nosferatu gave me the heebie-jeebies. The giggling of the Green Ghosts from Scooby Doo could make my hair stand on end as a teenager (and even as an adult, if I’m completely honest). I couldn’t even be in the same room as my mom when she watched CSI or Law and Order, because I found those horrifying incidents as terrifying as any otherworldly creature.

I couldn’t handle these scary things. With anxiety, life itself is already plenty frightful. Give me a horror flick or book, and my overactive imagination would take those freaky scenarios, make me the main character, and turn the terror dial up to 11.

But this week, I am going into a crowded movie theater (with a friend) to see the latest adaptation of Stephen King’s It.

When the first trailer dropped, I watched it three times in one day. I followed all the news about its release, checked out all the behind the scenes and teaser photos, listened to cast interviews, and even watched a few leaked scenes online.

When something scares me, I research it like crazy. Spoilers have always been acceptable when it comes to scary things. I don’t want to be surprised. I don’t want to be a victim of “jump scares.” I want to know when every monster appearance will occur, when any victim breathes their last, when any twist comes out of no where.

But I never had a reason to research horror movies before. I just avoided them like the plague. Somehow, I found It’s premise and story fascinating enough to want to engage with it, despite (and even because of) my fear.

*****

It all began in 2016 as I was finishing up my final year of seminary. In an effort to really hone my craft, I read Stephen King’s On Writing. His tips were helpful, but more importantly, I fell in love with his writing style and storytelling voice. I wanted to keep hearing what that voice had to say.

I knew horror and I had an all but absent relationship, so before I went to the library, I set up a boundary: I would not read any of his books in my bed, in order to keep a bit of distance from me and the horrors. This often meant I would read on a mattress pad in my room below my bed, giving me at least one degree of separation, but eventually, I became so engrossed with the stories that I broke the boundary and read them until I fitfully fell asleep.

One of the first King books I read was ‘Salem’s Lot. It seemed like a safe choice. King’s monster in this one is vampires, and I figured an upbringing of Twilight and Buffy made me immune to vampire terror.

I slept with a cross by my bed for a week after I finished the book.

And yet, ‘Salem’s Lot, a story about “a vampire’s attempt to colonize a modern-day New England town,” is one of my favorite books.

*****

To pacify my fears, regarding the horror genre and my own anxieties, people often tell me they are “made up” and the products of a “dark imagination.” While I understand this to be true, I continue to believe in the scary things. That’s why I find them so damn scary.

I believe the darkest parts of our human brokenness can be made manifest physically, in everything from racist microaggressions to lynching, from “harmless” sexist jokes to rape and victim blaming, from “hating the sin but loving the sinner” to traumatizing LGBTQ+ people by putting them through “therapy.”

Because I believe in these very real horrors, I believe in the power of horrific symbols to help us better grapple with the ones we encounter everyday.

And that’s why I embraced Stephen King’s storytelling, not in spite of how much his writing haunts me, but because of how it does.

From shape-shifting clowns and colonizing vampires to abusive husbands and high school bullies, King confronts evil, both supernatural and terrestrial, head on.

King gives us the scary monsters to teach us how to deal with the real ones. He teaches us how to look the things that terrify us right in the eye, even if our bodies tremble as we do.

The scary stories, even more than the Church of my youth and beyond, taught me how to look evil in the eye and fight it.

‘Salem’s Lot taught me about the importance of forces of good combating against evil, even if that doesn’t necessarily mean an easy or immediate victory. The Stand helped me make peace with a chaotic world and an equally chaotic but just God. Revival kept me thinking about unbound science and untested religion long after my final seminary course. 11/22/63 reminded me of the dangers we inflict when we act on our own Messiah complexes.

And collectively, King’s stories taught me how to look white supremacists in the eye as I defended my friends of color from them, to know they were scary, but we were stronger than the fear they induced.

The Church of my youth taught me to avoid anything evil and monstrous, to put my hands over my ears when hell whispered at me. King taught me how to be bold and brave when the monsters broke loose and threatened to take over the world, and how to look into the depths of hell while pushing it back from whence it came.

So even though I’m freaking out about going to see It, I’m also encouraged that I will walk away not only with an adrenaline rush and a good story, but more strength and ability to deal with the world around me.

It will haunt me, and It will embolden me to keep showing up against evil in this world.

Thanks be to God.

“My Power Should be Our Power”: Pentecost Themes in the Series Finale of Buffy the Vampire Slayer

This was the final academic essay I wrote in my seminary career. 

No lie. I turned this in, and got an “A” and a Master’s degree. Please enjoy!

Buff

Pinterest

Growing up in the Pentecostal church, I heard my church leaders say strong words against most sci-fi and fantasy media. They made their strongest objections against fantasy works that emphasized witchcraft as a plot point, especially the Harry Potter series. When I began struggling with doubts about my Christian faith, however, one of the outlets in which I found solace and even inspiration concerning faith matters was through the medium of sci-fi and fantasy media. These mediums held my questions about the universe and also offered answers and insights rooted in the spiritual world. As a result, I began to become more open to the power of the spirit world in my life and the world around me because of the space made to imagine new ways of living a life of faith as demonstrated by these shows.

One of those influential outlets was a show called Buffy the Vampire Slayer. This show is the story of a young woman, Buffy, who is the “chosen one,” who “alone will stand against the vampires, the demons, and the forces of darkness. She is the slayer.”1 She battles these forces of darkness, but never alone, because she has the help of her Watcher (her trainer and teacher) and her friends, the Scooby Gang. In these tales, she battles evil forces that often serve as metaphors for the trials and tribulations of adolescence and adulthood. She and her group ask existential questions, and more often than not, they do not receive black-and-white answers, which is in alignment with the very gray situations they face. Buffy questions authority and power structures that would have her conform to a patriarchal standard and even topples them. In the series finale of the show, she dismantles the greatest structure of all: the one which makes it so only one Slayer can exist. In a Pentecostal fashion, Buffy unleashes the power granted to her alone to all the potential slayers around the world. After this event, she is no longer truly alone in her destiny to battle evil. I see this as an example of Pentecost on a fantasy show which makes no significant claims to Christianity, at least in an affirming sense.

In this essay, I will explain how the activation of all the potential slayers in the series finale of Buffy the Vampire Slayer is an example of Pentecost in sci-fi/fantasy media. The connections are as such: First, at Pentecost, the Holy Spirit landed on the present disciples, and in Buffy, the scythe activated potentials around the world. Second, the Holy Spirit enacted the gift of tongues to the disciples, and the power within the scythe in Buffy activated the potentials, making them true slayers and no longer only potentials. Finally, the power of the Holy Spirit ushered in the birth of the Church, while the activation of the potentials ushered in a new era of Slayers, in which many, not one, had the power.

To set up this argument, I will go back several episodes in the final season (Season Seven) and describe how these particular episodes set up the plan for the activation of all the potential slayers. In “Get It Done,” episode fifteen of season seven,2 Buffy meets the Shadow Men, who created the first Slayer and the Slayer line. The Shadow Men explain to Buffy how they infused the original slayer with a demonic essence for their strength and offer this essence to Buffy. She is preparing a small army of potential slayers3 to fight an apocalyptic battle against an entity known as the First Evil, and the Shadow Men know Buffy doubts the strength of the army and herself in defeating this enemy. However, when they try to force the entity into Buffy, she refuses and chastises them for creating the Slayer line in the first place. As the Slayer, she knows how isolating and deadly the role is, but she does not want to continue their way of doing things. To further symbolize this severing of ties with her origins, she breaks the staff through which they summoned the demon.4 Before she leaves, the Shadow Men show her a vision of the Hellmouth5 full of vampires and demons waiting to wreak havoc on Sunnydale and Buffy’s small army of potential slayers.

In episode twenty-one of season seven “End of Days,”6 which also serves as the penultimate episode of the series, Buffy finds a scythe in a vineyard guarded by the First Evil and a corrupt pastor named Caleb, who is under the First’s influence. After a brief altercation, Buffy returns home and shows it to the Scooby gang, her Watcher Giles, and fellow Slayer Faith.7 Buffy and Faith both feel an increase in strength from the scythe, and both feel that it is meant for them. Seeking more answers, Buffy returns to the vineyard and is greeted by a female Guardian, the last of a group of women who hid the scythe so a future Slayer would find it and use it for the final battle over the Hellmouth. Before Buffy can talk with her more, the Guardian is killed by Caleb, and a final battle between the two ensues.

This leads into the series finale, “Chosen.” Buffy defeats Caleb with the scythe, but she and her army still have to contend with the First Evil and its Hellmouth army. A couple of nights before their final battle, Buffy has a confrontation with the First, who, as an incorporeal being, can only take the form of people who have died. In its confrontation with Buffy, the First appears first as Caleb the preacher and Buffy herself. As Caleb, the First tells Buffy, “None of those girlies will ever know real power unless you’re dead.”8 The First then appears as Buffy and recalls the story of Slayers, reiterating that it is Buffy’s destiny to fight and even die alone. However, it is after this interaction, which is meant to shake Buffy’s confidence, that Buffy realizes an alternate plan, which she brings to the Scooby gang: her best friend Willow, a very strong Wicca, will use her magic to unleash the power of the scythe, which contains the power of the Slayer, into all of the potentials in Buffy’s army and around the world. When she shares this idea with the potentials, she speaks into the history of Slayers being alone, but in enacting this plan, she is breaking that structure in order to share her power with all potentials: “I say my power should be our power.”9 After Willow performs the spell and the potentials receive their true Slayer strength, they and their allies fight the onslaught of demons in the Hellmouth. At the end of the battle, the world is not only saved but changed, and now that she’s not the one and only chosen anymore, Buffy is left with a final question from Willow: “What are we gonna do now?”10

End

Clive Banks

This unleashing of the power of the scythe in “Chosen” is a Pentecost event. At Pentecost, as recounted in Acts 2, the Holy Spirit landed on the present disciples. While they are gathered in Jerusalem, “a sound like a violent rush of wind”11 fills the place. Then “divided tongues, as of fire, appeared among them, and a tongue rested on each of them.”12 Upon being touched by these tongues of fire, the Holy Spirit fills them and gives them the ability to speak in other languages.13 The Holy Spirit landed on the disciples and changed them. They had taken Jesus’ command to stay in Jerusalem and wait for the Holy Spirit to come to them,14 and at Pentecost, they become empowered to spread the Gospel around the world. They are no longer in waiting but ready to act. In similar ways, the power of the Slayer within the scythe “lands on” all the potentials around the world.

In Buffy, the scythe activated potentials around the world, although the manifestation of the strength in the Slayers appeared in a different way than it did to the apostles at Pentecost. The audience first sees the power of the scythe transferring as Willow performs the spell, when “[s]uddenly, she’s overcome with power. She looks up, as the scythe and Willow start to glow with a bright white light.”15 After this scene, there is a flashback to Buffy making her speech to the potentials about her power becoming “our power.” She explains to the potentials how there is only one Slayer in each generation because “a bunch of men who died thousands of years ago made up that rule.”16 However, Buffy quickly points out that Willow is more powerful than those men ever were, and because of Willow’s magical prowess and this powerful scythe, they are going to change the rule. As Buffy’s speech continues, there are clips of young women in various scenarios: the potentials look out at the demons swarming for battle and stand taller and stronger, a young girl at bat in a baseball game starts out looking nervous then smiles confidently, a teenage girls has fallen out of her chair in school after being overcome by her new found strength, and another young woman grabs the wrist of a man trying to slap her.17 The power within the scythe has been unleashed, and the potentials around the world are no longer potentials: they are Slayers. Like the disciples, they no longer need to wait for their strength to come to them. Now, it is made manifest within them.

An obvious difference between these two scenarios is how the power is given to each group, the disciples and the potentials. In Acts, the gift of the Holy Spirit is an act of divine initiation, whereas in Buffy, the power is given by human means, or at least from a source outside of the concept of the Christian God. Willow releases the power from the scythe through the power of magic, and while in the mythology of the series this power comes from an outside source, it is initiated by Buffy, Willow, and their friends. However, in both instances, a power traditionally wielded by one or a few is now made available to many.

The Pentecost event in Acts and the Pentecost-like event in Buffy show further similarities in that both events result in the empowerment of the people affected by these manifestations. In Acts, the Holy Spirit brought the gift of tongues to the disciples. In a similar way, the power of the Slayer within the scythe in Buffy activated the potentials, making them true slayers and no longer slayers-in-waiting. The gift of tongues in Acts is a two-fold miracle:

first, the disciples are inspired by the Holy Spirit to declare the “wonders of God” in a spiritual language that is unintelligible to human beings (i.e., glossolalia); secondly, the Jews in the crowd who represent a diverse group of countries are miraculously enabled to understand the glossolalia of the disciples so that it appears to them that the disciples are speaking in each of their own mother-tongues.”18

This manifestation of the Holy Spirit is a sign of unity for the disciples and all those who witness the event. It is also symbolic of the work which will be done to bring Gentiles and Jews into community together.

At Pentecost, diverse languages are not nullified; instead, unity occurs in the midst of a diversity of languages through the power of the Holy Spirit. According to Acts, some of the following languages present are listed in Acts 2:9-11: “Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs.” Yet in the midst of this plurality of languages and cultures, communication happens by the power of the Holy Spirit. The mission of the Church sees this unity in the midst of plurality received among diverse communities over long periods of time and in a plurality of cultural settings.”19 At Pentecost, there are multiple tongues offering praises to God, and part of the Church’s mission is to continue bringing different peoples of various languages and cultures together to offer such praises.

A Pentecost-like unity occurs in Buffy, but the unity occurs in a sharing of power instead of a sharing of languages. In “Chosen,” Buffy defies both her own supernatural origins and a common theme in superhero tales: only one person can save the world. Instead, she insists “my power should be our power.”20 According to Buffy’s wish, Willow is able to “transfer Buffy’s power to all the potential slayers in the world… [and commence] a religious power that is furthermore disconnected from patriarchy and clearly defined as female.”21 The once-potentials receive the fullness of their powers and are able to fight against the evil entities within the Hellmouth and close this Hellmouth for good. A new line of Slayers begins, in which power is shared by all who are chosen to wield the power instead of a lone warrior.

Potentials

Buffy Wiki

This unity of power is similar to the outpouring of the Holy Spirit at Pentecost, because in a supernatural event, a transference of power is made from one person to many. At Pentecost, the promised Spirit arrives and anoints the disciples for their mission, empowering them to be Christ’s body on earth. This is the arrival of the Great Counselor, who will guide them in all things after Jesus’ ascension. Since Pentecost, Christians have been able to follow Christ because of the gift of the Holy Spirit. Likewise, when Willow’s spell releases the power of the scythe and gives that power to the potentials, all women who can be slayers become slayers. The power resting within them becomes real.

Once these manifestations of power occur, from the Holy Spirit and the scythe, a new era begins in each of these stories. The power of the Holy Spirit at Pentecost ushered in the birth of the Church. The activation of the potentials ushered in a new era of Slayers, in which many, not one, had the power.

Pentecost is often described as the birthday of the Church. This event was the result of Jesus’ promise to send the Spirit to the disciples if they waited in Jerusalem. The fact that they both waited in Jerusalem and then left to begin the ministry of the Church is significant in itself. Instead of keeping the disciples in Jerusalem, the center of Judaism, Pentecost “leads away from Jerusalem, to a missionary movement scattered to “the ends of the earth;” it decenters (or, at least, portends the decentering of) Jerusalem as the locus of divine worship.”22 The Holy Spirit is not a dormant creature willing to let the disciples remain within the familiarity of Jerusalem. Instead, similar to how it drove Jesus into the wilderness, the Holy Spirit guides the disciples to the Gentiles. In this way, Pentecost constitutes…a criticism of an ethics of election focused on the privileged place of those who claim by birth to be descendants of Abraham.”23 With the Holy Spirit, any barriers between different peoples are dissolved, but their differences are not nullified. Instead, the different people and cultures are brought together in the Church by the Holy Spirit’s power to bridge communication and cultural gaps. As a result, Pentecost is also at least an implicit critique of Rome, whose imperial destiny (so it was said) was to “form one body under the name of Romans.””24 The Church is being formed in the image of Christ by the power of the Holy Spirit, not in the image or by the power of any one nation or people.

Since the Holy Spirit is forming the Church into Christ’s body on earth, the Spirit is also at work empowering the individuals within the Church to be made in the image of Christ. The gift of tongues is a significant sign of this power. The outpouring of the Spirit makes the Church possible “not by the dissolution of multiple languages but rather by embodiment in a people generated by the Spirit, gathered in the name of Jesus Christ.”25 By maintaining unity in diversity, the Holy Spirit is able to form different individuals into Christ’s image without negating what makes people unique. Pentecost also serves as the fulfillment of Moses’ wish that “all the Lord’s people were prophets” (Num. 11:29; cf. Joel 2:28-29/Acts 2:17-18) and, as such, represents an equipping of the church for its divinely appointed mission.”26 Peter explains in Acts 2:14-26 how the Law and Prophets foresaw this outpouring of the Spirit and the universality of the Spirit’s influence. This is especially evident in Peter’s use of Joel 2:28, in which young and old, and male and female, will receive the Spirit and prophesy freely. This empowerment of the Holy Spirit in bringing unity in language and prophecy equips the Church to be Christ’s body in the world.

As the Holy Spirit brought forth the era of the Church, so too did the unleashing of the scythe’s Slayer power usher in a new era of Slayers. Buffy and Faith are no longer the only Slayers in the world. Now, they can share their power with every woman destined to be a Slayer. This sharing of power is a significant tool of empowerment, especially for heroines. Most heroines experience three character traits: “Firstly, sacrificial heroines are made to feel guilty of their positions as heroines. Secondly, they are made to want to give back their power. Finally, the only possible community for them is a patriarchal one.”27 By sharing her power, Buffy subverts these tropes. She no longer feels guilty about her power, she does not want to give it up, and with Willow’s help, she creates a matriarchal community centered on power-sharing instead of power-hoarding.

The activation of all Slayers empowers the Slayers as individuals and as a community. The images of the young women receiving their powers during Buffy’s speech shows empowered individual women. The final battle demonstrates what this empowerment looks like in a communal sense. The potentials have a legitimate chance at helping Buffy and Faith, because they are equal to them in strength. Previous episodes saw a deterioration of community, but coming around this plan and receiving power from the scythe united Buffy’s army. There is no longer only one, nor is there only two, to bear the weight of the world. The activation gives the chance for anyone who can be a Slayer to be a Slayer.

It is important to notice the Christian story in different genres of media, because Christians need to be reminded that media influences our culture, Christian or otherwise. I chose the medium of Buffy the Vampire Slayer for its spiritual elements and because of the Pentecost event in the series finale. Making these connections between biblical text and popular culture helps Christians to better understand the demographics and language of our culture, because in order to understand the people not in the Church, it is first important to understand the stories that influence them.

The Church needs to continue noticing and embracing these themes of empowerment, in both the biblical story and stories in popular culture, because the Church is in a world full of people who are oppressed and disempowered. Pentecost, the birthday of the Church, is a day about empowerment by the Holy Spirit to become a new people bringing to life a new kingdom. “Chosen” is the conclusion to a story about female empowerment, a story that needs to be told more often in a world which regularly oppresses women. The Church needs both of these stories about sharing power instead of hoarding it, because in the gift of the Holy Spirit, Jesus said to disciples past and present, “My power should be our power.”

pentecost

Grace Clovis Presbyterian Church

Works Cited

Acts 1-2. NRSV.

Buffy the Vampire Slayer. “Chosen.” UPN. May 20, 2003. Written and directed by Joss Whedon.

Buffy the Vampire Slayer. “End of Days.” UPN. May 13, 2003. Written by Douglas Petrie and Jane Espenson. Directed by Marita Grabiak.

Buffy the Vampire Slayer. “Get It Done.” UPN. February 18, 2003. Written and directed by Douglas Petrie.

Buffy the Vampire Slayer – Synopsis.” IMDB.com. http://www.imdb.com/title/tt0118276/.

‘Chosen’ Transcript.” BuffyWorld.com. http://www.buffyworld.com/buffy/transcripts/144_tran.html.

Franke, John R. “’We Hear the Wonders of God in Our Own Languages:’ Exploring the Significance of the Spirit’s Speaking Through Culture.” Cultural Encounters 6, no. 1 (2010): 7-23.

Green, Joel B. “In Our Own Languages: Pentecost, Babel, and the Shaping of Christian Community in Acts 2:1-13.” in The Word Leaps the Gap: Essays on Scripture and Theology in Honor of Richard B. Hayes, edited by J. Ross Wagner, C. Kavin Rowe, and A. Katherine Grieb. Grand Rapids: William B. Eerdaman’s Publishing Co., 2008. 198-213.

Menzies, Robert P. “The Role of Glossolalia in Luke-Acts.” Asian Journal of Pentecostal Studies 15, no. 2 (2012): 47-72.

Sjo, Sofia. “Are Female Messiahs Changing the Trick? Women, Religion, and Power in Popular Culture and Society.” in Reconfiguration: Interdisciplinary Perspectives on Religion in a Post- Secular Society, edited by Stefanie Knauss and Alexander D. Ornella. Krotenthallergasse: LIT Verlag, 2007. 59-72.

1 “Buffy the Vampire Slayer – Synopsis,” IMDB.com, accessed July 24, 2016, http://www.imdb.com/title/tt0118276/.
2 Buffy the Vampire Slayer, “Get It Done,” UPN, February 18, 2003, written and directed by Douglas Petrie.
3 In the “Buffyverse,” as it is called by fans, the potential slayers are girls chosen by Fate to become the Slayer when the previous Slayer dies.
4 Sofia Sjo, “Are Female Messiahs Changing the Trick? Women, Religion, and Power in Popular Culture and Society,” in Reconfiguration: Interdisciplinary Perspectives on Religion in a Post-Secular Society ed. by Stefanie Knauss and Alexander D. Ornella, (Krotenthallergasse: LIT Verlag), 2007, 70.
5 In the “Buffyverse,” the Hellmouth is the opening to the barrier between Earth and hell dimensions, which makes it a natural home to many of the demons and evil forces against which Buffy fights.
6 Buffy the Vampire Slayer, “End of Days,” UPN, May 13, 2003, written by Douglas Petrie and Jane Espenson, directed by Marita Grabiak.
7 Traditionally, only one Slayer can be active at a time. However, upon Buffy’s brief death in “Prophecy Girl (Season 1, Episode 12), another Slayer, Kendra, was activated (Season 2, Episodes 9 and 10). After Kendra is killed in “Becoming, Part I” (Season 2, Episode 21), Faith was activated and became part of the series in “Faith, Hope, and Trick” (Season 3, Episode 3).
8 Buffy the Vampire Slayer, “Chosen,” UPN, May 20, 2003, written and directed by Joss Whedon.
9 Buffy the Vampire Slayer, “Chosen.” 2003.
10 Ibid.
11 Acts 2:2 (NRSV).
12 Acts 2:3 (NRSV).
13 Acts 2:4 (NRSV).
14 Acts 1:4-5 (NRSV).
15 “’Chosen’ Transcript,” BuffyWorld.com, accessed July 24, 2016, http://www.buffyworld.com/buffy/transcripts/144_tran.html.
16 Buffy the Vampire Slayer, “Chosen,” 2003.
17 “’Chosen’ Transcript,” BuffyWorld.com.
18 Robert P. Menzies, “The Role of Glossolalia in Luke-Acts,” Asian Journal of Pentecostal Studies, 15 no. 1 (2012): 52.
19 John R. Franke, “’We Hear the Wonders of God in Our Own Languages:’ Exploring the Significance of the Spirit’s Speaking Through Culture,” Cultural Encounters 6, no. 1 (2010): 18.
20 Buffy the Vampire Slayer, “Chosen,” 2003.
21 Sjo, “Female Messiahs,” 71.
22 Joel B. Green, “In Our Own Languages: Pentecost, Babel, and the Shaping of Christian Community in Acts 2:1-13,” in The Word Leaps the Gap: Essays on Scripture and Theology in Honor of Richard B. Hayes. ed. by J. Ross Wagner, C. Kavin Rowe, and A. Katherine Grieb, (Grand Rapids:William B. Eerdaman’s Publishing Co.), 2008, 212.
23 Green, “In Our Own Languages,” 212.
24 Ibid.
25 Ibid., 199.
26 Menzies, “Glossolalia,” 58.
27 Sjo, “Female Messiahs,” 70.

What If Mary Wore Pink Chucks?

img_3222

As a child, I hated the color pink.

It was a “girly” color, and as a child, I didn’t want to touch anything feminine. I wanted to be seen as tomboyish.

And I hated shoes.

I preferred socks or bare feet, even over rocks, cool hallway tile, slick grass, and scorching blacktop.

But when my mom asked me what I wanted for my 25th birthday a year and a half ago, I shocked her by saying all I wanted was a pair of bright pink Chuck Taylors.

I’m not entirely sure when or why this obsession began. I might have seen someone wearing a pair and been drawn to them. Maybe I finally started warming up to pink. Maybe it was all the Doctor Who I was watching. All I know is I fell in love with the idea of having pink Chucks.

So my very generous mother got them for me on my 25th birthday. And I wore/continue to wear them everywhere.

I wore them to seminary classes, when I spoke at chapel, and to my seminary graduation. I wear them on date nights, while running errands, and when hanging out with my high school Sunday School group. Those shoes make me feel more “me” than any other item of clothing I have.

So what if they are considered by some to be the shoe of choice for the counter culture, a style of conformity for the non-conformists? I love them. They are comfy, bright, and stick out in a way that makes me want to be seen. I feel most comfortable, excited, empowered, and ready to take on the world when I lace them up and walk out the door.

So at choir practice last Wednesday, when I realized the upcoming Sunday was the Third Sunday of Advent, the Sunday of Joy and the lighting of the pink candle, and that we would be singing Mary’s Magnificat, I just had to wear those spunky shoes.

But since I’m also a huge people pleaser, I had to ask my choir director if it was OK to do so.

She smiled and nodded as she replied, “Yes. Please wear them.”

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So I wore them to sing the Magnificat, in which Mary proclaims how she, a humble handmaiden, will be regarded as blessed throughout all generations, that God will upset the mighty systems of the rich and lift up the poor and oppressed. And she sings this ballad after she accepts the dangerous call from God, delivered to her by an angel, to bear the Messiah into a dark world, and after an in-utero John the Baptist leaps inside Elizabeth’s womb.

This is no schmaltzy ballad from Mary meek and mild. This is a song of resistance, one which should strike terror in all the elite, belted from the pipes of a fierce female whom, of all the women in the world, God chose to bring the True Light into the world.

This might have even been Jesus’ lullaby.

When this was the song I was called to sing, the pink Chucks were the only shoes I could think of to wear. They made me feel free, subversive, excited, and bold enough to do God’s work of upsetting the powerful, even if that meant upsetting structures from which I have long benefited. I chose these shoes, because they were the color of joy, of the Advent candle and of my own joy in being myself, called to do God’s work, which Mary exemplified in her life and her song.

Maybe Mary would have worn pink Chucks, too, as a display of her femininity and subversiveness for all to see, all that made her the woman God chose to bear Jesus into the world. Maybe she would do this to demonstrate that girls of all ages and from all walks of life have fire in their souls that the world desperately needs. Maybe she would lace up her pink Chucks and tell all the girls and women of the world that when the world tries to denounce their femininity as something less than, something to be violated and exploited, something that makes them “weak” and “meek,” they should show the world that being bold is a strong, feminine trait.

Because we need all the emboldening we can get to proclaim justice and the upside-down kingdom of God into our own dark world. And sometimes our proclaimation outfit is a pair of bright pink Chuck Taylors.

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My Faith is Solid…and This Worries Me

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My senior year of college threw me into a major faith crisis. It was the year I took my most challenging classes, heard the most upsetting insights, and asked my hardest questions.

During that time, I began to question everything from my conservative Pentecostal upbringing. And in this case, “everything” is not much of an exaggeration.

I poked holes and made cracks in all aspects of my theology to see what would stay in tact and what would crumble. Unfortunately for me, most of it crumbled. I found out very fast that what I had thought was my rock solid foundation consisted of sand, and I began to sink into its mire.

I pondered predestination and free will, religion and science, the “debates” about same-sex marriage and LGBTQ equality, and the culture wars. I wondered about the legitimacy of doctrinal “facts” like the Trinity, the inerrant word of God, salvation through Christ alone, and whether or not women should pursue leadership roles (I actually wrote my thesis about this topic).

These questions of crisis kept me fearful and skeptical of the Church for many years. Engaging with my home community was too much for me. There was no room for questions, doubts, or even different opinions. Instead of trying to make some change from within, I ran away from the community which had once been my home, and I still have yet to return.

Fortunately, my journey led me to many brothers and sisters of the Christian faith who gave me space to ponder, wonder about, and tinker with my faith. They heard my questions, and when necessary, they offered new insights to consider. They told me I didn’t have to look at things through the black and white, right and wrong lens of my upbringing. They taught me new, life-giving, colorful ways to interpret the Scriptures, live as the Church, and follow Jesus. They taught me about the harsh realities of racism, sexism, and elitism I had been taught were long dead, and they taught me how prayer and protest go hand in hand. They let me create and lead. They swore, did theater, loved books and comics, and prayed. They seemed like authentic human beings, not the carbon-copy perfect Christians to whom I had been accustomed.

I met these people in school and church, in the theater and in the classroom, on the streets, in student apartments, and in cushy homes. They guided me through seminary and the faith communities I joined. They helped me find God and faith anew.

Now, I’m out of the faith crisis and living into a more solid, steady, and real faith. I still have questions, but now I feel more comfortable with some things being unresolved and have a firmer understanding in what I do and don’t believe. I continue to be irreverent while revering the sacred Presence around and within us. My prayers are more consistent, and they are full of joy, lament, and honesty. I feel closer to God and the Church than I have for the better part of 5 years.

And this worries me.

While in faith crisis mode, things were new and uncertain. Everything from whether or not I would remain in the Church to which authors I would revere was under question every day. Now that the ground beneath my feet is firmer, I’m not sure what to do. What do I do when the next step I take meets firm ground instead of sinking sand? What do I do when I’m swimming steadily instead of struggling to stay afloat?

This isn’t foreign territory. I remember when my beliefs were steady, before I knew the true essence of my former foundation. I remember what I was like when I was “right,” in every definition of the word. I distanced myself from those with whom I disagreed and felt the need to correct them when I was around them. I look back at who I was then with some disgust and horror, hoping I will never again be like this.

I don’t want to shut myself off from others, especially those who still struggle to feel welcomed by the Church. I worry that my more solid faith will be appalling to those still struggling and full of doubt. I worry that instead of listening to and hearing them, I will revert back to my old tendencies to correct and give clear-cut answers for chaotic and hurtful circumstances. I worry I will lose my sense to be understanding and be sympathetic to where my brothers and sisters are in their journeys.

I fear I will forget what it felt like to be on the outside looking in. I fear my present comfort will cause me to forget this difficult, wonderful, and necessary part of my journey, a part of my life which I treasure more than my any of my times of certainty.

So to alleviate these concerns, I will need reminders from my community.

There will be times I need to be reminded to do the hard work of listening to others, with whom I agree and disagree, who comfort me and challenge me. I will have to work hard to resist the temptation to either rest in tepidness or continue pursuing fleeing fancies. I will need regular, gentle reminders to hold my ideas with open palms instead of clenched fists.

I will need those younger and older than me to keep me in check, and the wisdom and stories of people of all ages and walks of life. I will need to be reminded I am not the be all and end all of the Church or good theology, and that steadiness in faith does not equate with unyielding certainty. I will need my blind spots pointed out and my slip-ups called out (but graciously, please!). I will need as much help as I can to keep moving forward in this journey.

So as I live into this time of steady faith, please continue to challenge and share with me. Keep telling your stories. Be honest about your beliefs and the joys and struggles of your lives. Continue to ask questions and remind me to keep asking them, too.

Let us remember that faith is never meant to be stagnant and still but ever-moving and ever-changing. Let us journey on together, wherever and as we are.