ViaMedia

Tag: patriarchy

  • Behold the Men: Identifying Risks, Reconsidering Relationships

    by Rachel Starr, Director of Studies at the Queen’s Foundation for Ecumenical Theological Education, Birmingham

    Since Behold the Men was published in January, a lot of people have commented on its relevance to the present moment. Conversations about how churches interpret, encourage, even prescribe, certain models of masculinities have long been needed, but often not given the necessary attention. Today’s global realities have brought into sharper focus the problematic intersections of white power, patriarchy, colonialism and certain forms of Christianity. Yet churches are still in denial about the necessary theological work they need to do in relation to abuse, inequality and injustice.

    In an article from 2019 addressing clerical abuse in the Roman Catholic Church, Susan A. Ross observes that ‘the insights that feminist theology offers to this crisis have not received the kind of attention they deserve’ and seeks to demonstrate both that ‘many (although not all) of the issues in clergy sexual abuse are theologically grounded’ and also that ‘feminist insights can contribute to a transformed church in which ?patriarchy and clericalism no longer dominate, where there is a healthy and holistic theology of sexuality, and ?where the voices of women and the laity are truly heard’ (Ross 2019, p. 633).?

    When viewed in relation to the ongoing safeguarding crisis within many churches, the risks inherent within dominant models of masculinity are clear to see.

    Within many such models, men are considered solitary, independent figures. They are expected to be both self-centred and self-reliant rather than understanding themselves in relation to a wider community. Men are encouraged to be the answer rather than to ask questions or listen to other people’s responses. They are called on to be strong, to ignore or decry their own and others’ vulnerabilities. Men are expected to lead rather than follow, receive instruction or advice. Men in leadership face pressure to be the charismatic leader, the hero, the saviour. As I have written elsewhere, the hero is best avoided.

    As part of their formation within such dominant models of masculinity, men are asked to deny or overcome emotions – framed as signs of weakness – and focus on the rational mind. They are kept at a distance from the realities of their own – and especially others’ – bodies. In different ways, and in a variety of settings, men are seen as creators and consumers, rather than those tasked with caring or cleaning up. This can result in a lack of attentiveness to the impact of actions or decisions.

    A model of masculinity found in some men’s spirituality movements is that of the ‘wild man’. While this model is less prevalent in British churches, it is present in subtle and not-so-subtle ways. This is a model focused on individual spiritual needs, sometimes to be pursued with aggression. It invites risk-taking rather than rule-following. Another model present in some Christian traditions is the successful man, whose presence is sought and whose failings are overlooked. A third model explored in Behold the Men is the family man, often found within a ‘culture of niceness’ which can mask power and stifle challenge. All three of these models – and others beside – need to be reconsidered if churches are to become places of wellbeing for all.

    Behold the Men offers some suggestions as to how churches might begin conversations around what it might mean to be a man of faith.

    1. Beginning with bodies

    ‘In our earliest conversations about the book, we talked about the importance of the body. While we cover shared ground with some systematic theology texts, we made a conscious decision to begin not with God but with human bodies, specifically, men’s bodies. Each chapter places bodies central to the discussion: naked, earthed, displaced, broken, of and in Christ, healing, resistant, receptive, created and connected’ (Beckford and Starr 2015, p. 4).

    We hope the book will help readers to listen to their own bodies and trust the insights offered: but not to be limited by their own embodied experiences. As Brazilian feminist theologian Ivone Gebara writes, ‘I have had … to listen with my whole body to what my particular body had not experienced concretely’ (Gebara 1995, p. 129).

    1. An ongoing conversation

    Behold the Men brings together more than a dozen contributors, who offer insights from a range of contexts, identities and theological traditions. The aim of the book is not to propel the reader towards a clear conclusion. Instead, it invites readers to listen carefully to different experiences, gain fresh insight and be encouraged to find new ways forward. It is not the first book exploring masculinities within Christianity, and we hope it will not be the last.

    1. ‘We Cannot Walk Alone’

    We chose to use Birmingham artist Eddy Aigbe’s painting, ‘We Cannot Walk Alone,’ for the book cover. Originally commissioned by Celebrating Sanctuary for Refugee Week in 2021, the image seeks to convey many different people coming together to shape more inclusive, just communities. In the work of justice, the wisdom, compassion and commitment of many is needed. We hope our book will be a resource for the journey. Certainly, there is much distance for our churches to travel if they are to be places where all bodies are welcomed, respected and honoured. Challenging violent and limiting models of masculinity within churches, exploring more inclusive and healthy ways of being men of faith, is long overdue.

  • Safeguarding and Patriarchy in the Church of England

    by Revd Martine Oborne, Chair of WATCH (Women and the Church), a group that works for gender equality in the Church of England

    The 253-page Makin report on the Church of England’s handling of the John Smyth abuse case – that has brought about the resignation of the Archbishop of Canterbury – has been pored over by many people in recent days. But one part that has so far been overlooked is the section that links the abuse with patriarchy.

    In 9.1.9-10 the report describes the patriarchal culture of the camps at which the abuse took place and how this was conducive to that abuse. Makin says that the camps were entirely run by men and a victim states: ‘…it was an incredibly sexist set up, a group of people called lady helpers, many of whom were either wives of the leaders or female undergraduates. These lady helpers were kept out of sight, out of mind, they’d be doing the cooking in the kitchen…’

    The report goes on to say that clinical psychologist, Dr Elly Hanson, also explores how this patriarchal approach… ‘was a conducive cultural and organisational factor,’ describing the impact in relation to this case as follows:

    “Misogyny and patriarchy: men are seen as in authority over women… men are granted more power than women and treated as having more wisdom and insight. As a result, John’s behaviour and justifications may have been given more legitimacy; his focus on young men was not questioned; and potentially valuable perspectives from women were absent.”

    The Church of England still uses its exemptions under The Equality Act 2010 to discriminate against women on the grounds of their sex. For example, it is still permissible for churches to ask only male candidates to apply for a post as a vicar. It is permissible for such churches to limit women’s ministry and prohibit them from preaching to, or teaching, men. It is permissible for such churches to say that they cannot accept oversight of a female Bishop but need to be overseen by a male Bishop such as a ‘flying bishop’ like the Bishop of Ebbsfleet. There are many such churches in London and big university cities and they include All Souls Langham Place, St Helen’s Bishopsgate, St Andrew the Great in Cambridge and St Ebbe’s in Oxford.

    The flip side of this permission is alarming: no one can be considered for training as a priest in the Church if they want women and men to be treated equally and do not accept the institutional discrimination that has been in place for thirty years, ever since women were first ‘permitted’ to be priests. And those who critique this discrimination find it very hard, if not impossible, to progress to senior posts in the Church. Ironically, the arrangements are referred to as ‘mutual flourishing’ which is shorthand for the expectation that both women and those who don’t fully accept women’s ministry can flourish.

    This ongoing discrimination is an injustice to women who, both ordained and lay, work hard throughout the country serving their churches and communities and who deserve to be treated equally with their male colleagues.

    And it is also unsafe.

    A culture which is essentially an old boys’ club is a fertile environment not only for abuse but also for its cover up, as we have seen in the Church regarding the Smyth case. Furthermore, it is an environment in which one entitled group is facilitated in exerting coercive control over another group.

    The Bishop of Newcastle has shown great integrity and courage in upholding safeguarding standards in the Church, not only by calling on the Archbishop of Canterbury to resign but also by publishing a letter she received from him and the Archbishop of York recently, which was patronising and coercive in trying to get her to adopt a certain position on another safeguarding issue relating to John Sentamu.

    Women are called to show ‘gracious restraint’ in the Church and to accept that some of their colleagues have the right to limit their ministry. This practice is essentially coercive, requiring women to accept a diminished status without complaint and gaslighting them, if they resist, by calling them unkind and saying that they are marginalising others.

    Although, as a result of the Makin report, there is an immediate need to arrange for independent safeguarding in the Church, safety will not be fully addressed without changing the culture that has been an old boys’ club for far too long. One helpful step would be to put an end to institutional discrimination by sex. If the Church won’t do this itself then maybe Parliament should consider removing its exemptions under The Equality Act – so that it would be illegal for the Church to continue discriminating.

    And, hopefully, it could then authentically become the spiritual voice for the nation – both safeguarding the vulnerable and treating all people equally.