“The Bible mentions women who worked in commercial trade (Prov. 31:16a, 24; Acts 16:14), in agriculture (Josh. 15:17-19; Ruth 2:8; Prov. 31:16b), as millers (Exod. 11:5; Matt. 24:41), as shepherds (Gen. 29:9; Exod. 2:16), as artisans, especially in textiles (Exod. 26:1 NIV; Acts 18:3), as perfumers and cooks (1 Sam. 8:13), as midwives (Exod. 1:15ff), as nurses (Gen. 35:8; Exod. 2:7; 2 Sam. 4:4; 1 Kings 1:4), as domestic servants (Acts 12:13, etc), and as professional mourners (Jer. 9:17). Women could also be patrons (Acts 16:40; Rom. 16:1-2), leaders (Judg. ch 4-5; 2 Sam. 20:16) and ruling queens (1 Kings 10:1ff; Acts 8:27). One Bible woman even built towns (1 Chron. 7:24). Many women, and men, worked from home, yet the Bible nowhere criticises women who worked outside the home, in the public sphere.”–Marg Mowczko
The book is out! Great work by the one of the most innovative Christian movements today. How do we bear forward the gospel at the end of the Anthropocene? Love the watershed you’re with (to paraphrase Crosby, Stills, and Nash).
My poem “Prophecies from the Watershed Conspiracy” is included in the foreword, along with an essay by Denise Marie Nadeau, a French and Mi’kmaq Canadian and dance movement therapist, who has made the Nibi ceremony for the protection of water.
This collection introduces and explores “watershed discipleship” as a critical, contextual, and constructive approach to ecological theology and practice, and features emerging voices from a generation that has grown up under the shadow of climate catastrophe.
Watershed Discipleship is a “triple entendre” that recognizes we are in a watershed historical moment of crisis, focuses on our intrinsically bioregional locus as followers of Jesus, and urges us to become disciples of our watersheds.
Bibliographic framing essays by Myers trace his journey into a bioregionalist Christian faith and practice and offer refections on incarnational theology, hermeneutics, and ecclesiology. The essays feature more than a dozen activists, educators, and practitioners under the age of forty, whose work and witness attest to a growing movement of resistance and reimagination across North America.
Contributors reread both biblical texts and churchly practices (such as mission, baptism, and liturgy) through the lens of “re-place-ment.” It’s a comprehensive and engaged call for a “Transition church” that can help turn our history around toward environmental resiliency and social justice, by passionate advocates on the front lines of watershed discipleship.