Women, Ritual, and Power by Ursic Elizabeth;

Author:Ursic, Elizabeth;
Language: eng
Format: epub
Publisher: State University of New York Press
Published: 2014-08-15T00:00:00+00:00

REFLECTIONS FROM CURRENT CANDIDATES FOR MINISTRY

There is less controversy today about inclusive language than in the past. It may still be consciously attended to in liturgy, but the subject rarely draws headlines in church bulletins, sermons, or liturgy meetings anymore. Professors at the University of Edinburgh Divinity School have commented that few undergraduate students use inclusive language in their papers and few show concern, even when it is brought to their attention.

To get a better understanding of current attitudes about inclusive language in church and society, I conducted a group interview with Church of Scotland candidates for ministry who were studying at the University of Edinburgh. In addition to their academic study, these candidates were also working in ministry placements where they learned to prepare and lead worship. By graduation, they would have served at three five-month church placements to experience the variety of congregations, church ministries, and liturgical styles occurring in the Church of Scotland today.

As the candidates entered the room, it was easy to see how much had changed since the 1980s regarding gender and church work. More than half of the candidates were female, and almost everyone was studying to become an ordained minister of the Word and Sacrament. Reflecting changing attitudes regarding gender and work, the one candidate studying to become a deacon was male. The Deacon position had traditionally been called Deaconess and was traditionally held by women in the Church of Scotland; they were even sometimes referred to as “Protestant nuns.”

Nine of the fourteen candidates attended the meeting, and they were a lively and collegial group. During our discussion, their thoughtful reflections were punctuated with good-natured joking with each other. They ranged in age from mid-twenties to early fifties. Six had grown up in the Church of Scotland, and three had converted from Anglican and Lutheran traditions.

All of the candidates were familiar with the term “inclusive language.” When I asked them to provide examples, most gave examples for humankind rather than for God. “The psalm, ‘Brother let me be your servant,’ becomes ‘Brother Sister let me serve you.’ ” “The scripture ‘Blessed are all men who’ becomes ‘Blessed are all those who’ or “Blessed are all that.’ ”42

The candidates were less concerned about gendered language for God because they felt the language issue was more complex. As one candidate explained, “I don’t think gender is so much about God because God is so much bigger than what we can put into words anyway.” When asked for examples, most said they would expect to hear terms like “Creator God,” “Sustaining God,” or “Redeeming God,” rather than the feminization of God. “It is other language to explain properties of God. Less about pronouns, more about … awesomeness.”

There was also a definite desire among the candidates to move beyond defining inclusive language solely in terms of gender. “It is not just a gendered context. It is the way we use language in a de-humanizing way.” All the candidates felt strongly that inclusive language needed to be defined more broadly. They wanted to stay away from language that reinforced racism, classism, or any form of alienation.

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