Cover
story Starving for healthier theology
By ARTHUR JONES
She wasnt looking for a future
in theology, but when she found it, Michelle Lelwica realized, theology
is a powerful discourse. And at times a painful one.
Lelwica, director of the Womens Studies Program at St.
Marys College, Moraga, Calif., and assistant professor of religious
studies, comes from rural Minnesota. There the faith was so central
in her upbringing and daily life, she grew up thinking the entire world was
Catholic, and that Catholicism itself was pretty close to perfection.
That view was undone, and her development as a feminist
accelerated when, as a student at the St. Benedicts College for women in
St. Joseph, Minn., her professor handed her Rosemary Radford Ruethers
Faith and Fratricide.
It shocked me, she said. Id had a pretty
sheltered and traditional Catholic upbringing. This was my first introduction
to the darker side of what Christianity had done to human beings, the
non-flattering aspects nobody had told me about. I was incredibly
alarmed.
She decided she needed to sort out, for lack of a better way
of putting it, the more liberating and humanizing aspects of Christianity
versus the more oppressive and de-humanizing aspects. She did a project
on the anti-Jewish underpinnings of Christianity and, by the time she went off
to Harvard for graduate study, was hooked on theology.
At Harvard, she said, I came to feminism through the back
door of my own recovery from an eating disorder. And, by the time
shed finished a masters program in Christianity and culture, she
was struck by some correspondences.
Id started realizing the parallels between some of my
feminist understandings -- in particular the destruction I had caused my body
-- and what feminists were critiquing in traditional theology: namely the
misogynistic and anti-body messages women had received.
What Lelwica felt shed
recognized as she moved into doctoral work were all kinds of theological
ideas and beliefs and paradigms very subtly present in the sociological
influences on womens struggles with their bodies. Starving for
Salvation is her dissertation.
One critique she has of the Catholic church, therefore, is its
failure to challenge societal norms such as, for example, the idea of
thinness being supremely valued. I mean Christianity began as a religion that
was very critical of the dominant social norms and the dominant social
hierarchies, even the dominant gender expectations of Jesus
day.
Not surprisingly, when Lelwica broached her dissertation topic,
reaction included suggestions shed be better off pursing it through
studying medicine or psychology.
I insisted that I wanted to understand the way theology
contributed to this problem, she said. Nobody had talked about it,
and yet the readings I had done in feminist theology and conversations I had
with other women whod gone through similar struggles with their bodies
and food convinced me there was a connection. So, I was lucky to find support
from some kind non-traditional theologians I was working with -- Margaret
Miles, Elisabeth Schüssler Fiorenza, Gordon Kaufman -- who could think
more broadly about what religion is, not just in terms of church doctrine or
the Trinity or something like that.
I mean, she said, if we look at the gospel,
Jesus is constantly sitting down and eating with his friends. Its so
ironic Christianity picked up such an anti-body attitude.
If we look at the stories in our own tradition, theyre
very affirming of what we call earthly things. You know, Jesus is accused of
being a drunkard and a glutton. Its clear he wasnt. Its
clear, he was enjoying himself, and this was part of the tradition, she
said. The more earthy and more material and physical realities were not
seen as interfering with ones progress to God. Thats very much the
Greek influence, unfortunately.
So, apart from hearing the Wests thinness fixation denounced
from the pulpit, what would she have the Catholic church do?
Catholicism, she replies, has a tradition of emphasizing the
incarnation and sacramentality -- blending physical and spiritual realities.
Let the church examine the issues, let it preach on and challenge these
blatantly sexist ideals. Let the parish promote workshops and support groups on
these issues as parishes do in other social areas.
A Lelwica workshop topic would be, making peace with your
own flesh, she said. Its funny, Im doing some work now
and Ive come across this in Paul: As long as we are at home in the
body we are never at home in the Lord.
Lelwica then used Paul as a lever to bring her material closer to
the surface.
OK, just take that phrase. My young undergraduate women
wouldnt necessarily put it that way, said Lelwica, but they
cant just be at peace with their bodies -- because then theyll
become fat. And if they become fat, then not only are they unattractive but
theres also the idea that theres something almost immoral about it.
That they lack self-control. They lack virtue.
At one point in her book, Lelwica writes, Girls and women
who choose starving, binging and/or purging as a means for exercising authority
must be seen against a backdrop of society that continues to restrict their
access to public voice and power.
Asked what she is getting at, Lelwica replied, women often
dont feel like they have a lot of opportunities to really change the
world.
Does she feel men do?
I think men tend to assume that they have that option to
become someone who can really make a difference in the world. I cant
speak for men, but I think publicly were set up that way. Just read the
newspaper, she said, and youll know that most of the stories
are by and or about men. Men making the news. Women in the newspaper?
Theyre adverting bras and lingerie. Not always, of course. Thats a
gross generalization. But, to the point, said Lelwica.
I think when a woman feels shes not going to make a
difference in the world she turns to an area where she can make a difference.
And that is her own body. She can exercise some control over her own
body.
But the cultural norm for the body
over which she exercises control is thinness, and thats whats
so insidious about it. Its a false vanity because it colludes completely
with the social expectations that are diminishing her, she said.
Asked about reaction to Starving for Salvation since it was
published in 1999, Lelwica said one critic said she had over-generalized
Christianity.
I wish I had been more nuanced. In the last chapter I talk
about ways that I see that Christianity is also part of the solution,
particularly if we take more alternative forms of Christianity.
Its something I should have highlighted more
consistently, she said. There are plenty of examples of Jesus
own interactions with women breaking social norms. Im not going to
rewrite the book, but in my next book Ill be a little bit more careful
about pointing out both sides of Christianity.
The word salvation in the books title, she said,
comes from the otherworldliness built into the mentality of
dieting. Instead of waiting to get to heaven, were waiting until we lose
10 pounds. Then our life will really begin. Then everything will
be really great. This is exactly what girls and women talk about: I really feel
if I could just lose 10 pounds, my life would be so much better. Everything
would be great. All my problems would fall away.
Of course the problems dont fall away, said Lelwica.
Yet this otherworldly way of thinking takes us out of the
present moment. Takes us out of what were really experiencing. Certainly
takes us out of our bodies.
Lelwica, with her husband, Bobby Angotti, teaches a class on the
spirituality of the body.
Angotti is an aikido teacher and acupuncturist. (Aikido is a
Japanese martial art that emphasizes harmony of mind and body.) In class, he
introduces students to aikido, then Lelwica leads the discussion on texts that
look at the role of the body in religious practice.
And how central it is, she said, everything from
Zen Mind, Beginners Mind on Zen meditation, to the Desert Fathers
and Catherine of Siena. They look at how the body is not just an obstacle to
but also a vehicle for spiritual growth. She added, however, that
asceticism is a form of body spirituality she would advocate.
Since the interview with NCR, Lelwica has gone through
another body experience: Anthony Thaddeus was born to Lelwica and Angotti Oct.
9. The new arrival will no doubt provoke and promote yet more wondering about
the body and salvation.
Feeling profoundly
empty |
Michelle Mary Lelwica has a theological take on eating
disorders, a group of maladies generally left to psychology, sociology and
medicine.
In Starving for Salvation: the Spiritual Dimensions of
Eating Problems among American Girls and Women (Oxford University Press,
1999) she writes of the body-hatred that afflicts millions of
Americans as the misogynistic and anti-body legacies of a patriarchal
religion that have left many women feeling profoundly empty.
Catholicism isnt the worst culprit when it comes to
encouraging believers to accommodate to dominant social norms and gender
expectations, she says. Evangelical Christianity has jumped on the
thin-is-ideal bandwagon with books such as More of Jesus, Less of Me and
Gods Answer to Fat. Lose it.
Contends Lelwica, Catholicisms faults rest where
Catholicisms mysogynism furthers in those who develop eating problems,
this emptiness that they carry in their bodies, feeding it, starving it,
vomiting it up.
Lelwica, who once struggled with an eating disorder
herself, explores religious legacies she believes seriously malnourish
womens creative spirits. She says that understanding womens
struggles with food and their bodies requires an understanding also of how
these struggles function as precarious solutions to a crisis of meaning in
ones life, as symbolic attempts to fill a void. |
National Catholic Reporter, February 16,
2001
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