Fleming Rutledge is a preacher and teacher known throughout the US, Canada, and parts of the UK. She is the author of eight books, all from Eerdmans Publishing. Her most recent book, The Crucifixion: Understanding the Death of Jesus Christ, is the product of the work of a lifetime and is being described as a new classic on the subject.
One of the first women to be ordained to the priesthood of the Episcopal Church, she served for fourteen years on the clergy staff at Grace Church on Lower Broadway at Tenth Street, New York City.
Fleming and her husband celebrated their 50th anniversary in 2009 and have two daughters and two grandchildren. She is a native of Franklin, Virginia.
What is generous orthodoxy? A statement of purpose
The word ortho-doxy (Greek for "right doctrine") has both positive and negative connotations. In a culture that prizes what is iconoclastic and transgressive, orthodoxy has come to sound constricted and unimaginative at best, oppressive and tyrannical at worst.
The position taken on this website is that we cannot do without orthodoxy, for everything else must be tested against it, but that orthodox (traditional, classical) Christian faith should by definition always be generous as our God is generous; lavish in his creation, binding himself in an unconditional covenant, revealing himself in the calling of a people, self-sacrificing in the death of his Son, prodigal in the gifts of the Spirit, justifying the ungodly and indeed, offending the "righteous" by the indiscriminate nature of his favor. True Christian orthodoxy therefore cannot be narrow, pinched, or defensive but always spacious, adventurous and unafraid.
Posted: Wednesday, June 13, 2018
Fleming will deliver one of the plenary lectures at the Barth Pastors’ Conference in Princeton on Thursday, June 21 and will preach at Trinity Presbyterian, Cherry Hill, NJ on Sunday, June 24.
Posted: Monday, March 13, 2017
Posted: Monday, February 20, 2017
"I'm Fleming Rutledge, and I approve this synopsis, from London, of my book The Crucifixion."
Posted: Friday, December 16, 2016
Here is a link to the webpage with the announcement. http://www.christianitytoday.com/ct/2017/january-february/christianity-todays-2017-book-of-year.html
Posted: Friday, May 27, 2016
The Church Times is a widely read publication of the Church of England. The May 27 issue contains a review of Fleming's book along with two others. Here is an excerpt from the review by Dr. Peter Forster, Bishop of Chester:
"The most substantial of these books is The Crucifixion, by the veteran US Episcopalian [sic] priest; Fleming Rutledge. A gifted preacher and spiritual writer, this is her theological magnum opus of 600 pages. Don’t let the length put you off: this is pure gold, reminiscent in style of Ken Leech at his best. The book is at once profound and preachable. A preacher will find material, and illustrations, for many sermons. Any Christian would find it uplifting, and academic theologians will see just how theology can best be put at the service of the wider Church. Her main dialogue partner is American Christianity, which evades the cross, as it comes packaged “as inspirational uplift — sunlit, backlit, or candlelit”. Not that the cross can ever be interpreted without reference to the resurrection, but this must be as a conjoined paradox rather than as a balance or neat sequence. If there is a central motif in this restless and multi-faceted book, it is that Jesus Christ represents, and enacts, God’s apocalyptic entry into creation in order to confront and destroy the powers and principalities of evil, supremely in the confrontation that the cross portrays. Hence the importance of its public dimension. The cross is not just an ugly death but a public ugly death."
Posted: Friday, May 13, 2016
Dick and Fleming Rutledge are shown with Professor Deborah Hunsinger and Professor George Hunsinger of Princeton Theological Seminary at the Episcopal Conference Center in Oviedo, Florida, where both women won Best Book awards from the Academy of Parish Clergy. Prof. Hunsinger's book, the Best Book of 2015, is Bearing the Unbearable, which puts trauma theory to work in the service of the gospel. Fleming Rutledge's book, The Crucifixion, won as Best Reference Book of 2015, so designated on account of its heft and comprehensiveness. George Hunsinger, who has won many awards himself, wrote an endorsement (aka "blurb") for Fleming's book. It was a wonderful reunion of colleagues.
Posted: Tuesday, May 10, 2016
Posted: Monday, February 29, 2016
Posted: Sunday, February 28, 2016
The reviewer, Rev. Robert P. Imbelli, associate professor of theology at Boston College, calls the book a "remarkable" and "monumental" work, and closes by echoing "the chant Augustine heard in the Garden: tolle, lege: take up and read! Rutledge’s volume wonderfully celebrates the triumph of redeeming grace: the crucified Messiah, Jesus who is 'the wisdom and power of God.'"
Posted: Saturday, February 27, 2016
Posted: Tuesday, December 15, 2015
The photo shows Michael Gorman, of the EI, responding to her presentation. The copy is by David Neff, retired editor-in-chief of Christianity Today.
Posted: Tuesday, December 1, 2015
The Crucifixion: Understanding the Death of Jesus Christ, is now officially in print. It can be ordered at a discount from Eerdmans directly, or from Amazon if you must. If you are a supporter of an independent bookstore, do ask them to order directly from Eerdmans. Eerdmans is superlative in speedy response and delivery, and they give substantial discounts to clergy.
This book about the cross of Christ is not like any other book presently on the market. It delves deeply into all the major images and motifs used in the Old and New Testaments to explain what is happening on the cross. That phrase, “what is happening,” is important. The crucifixion of Christ is not simply a spectacle to wonder at. God is doing something, something unique and cosmically effective, in historical time, at a specific geographical location intimately associated with his promises to the Jews. What is this thing that God is doing? This book attempts to answer that by reflecting in depth on what the Scriptures show us.
The book also attempts a close look at the problem of evil. There is no “answer” in this life to the problem of evil and suffering, but the suffering and excruciating public death of Jesus by torture is related to it in a way that is unique in religion and actually undercuts human religious ideas. The chapter called “The Descent into Hell” examines this matter in depth. Individual human frailty and sinfulness is addressed in the chapter called “The Substitution.” Social evil—war, violence, crime, oppression, racism, exploitation—is addressed particularly in “The Apocalyptic War: Christus Victor.” The entire volume is organized around the central proclamation of the gospel: the justification of the ungodly.
Several lay people have already testified that they are finding the book readable and engaging. To be sure, it is directed to pastors, preachers, and students, but it is also accessible to inquiring non-specialists. It can profitably be used by study groups, particularly by using the eight chapters in Part Two: The Biblical Motifs.
Romans 13 and Revelation 13 in a national crisis
Thursday, June 14, 2018
I am posting this sermon, preached at the Harvard Memorial Church 18 years ago, because in the week of June 17, 2018, the Attorney General of the United States and the President' press secretary coldly referred to Romans 13 in support of immigration laws purportedly requiring the separation of immigrant children from their parents. It is the responsibility of church leaders to teach the historic interpretive discussion of the biblical witness in regard to the observance of civil laws.
This sermon was published as part of my sermon collection on Romans, The original context was the contested election of George W. Bush, which after several days of suspense was just beginning to be resolved by November 12, 2000.
Between the Two Thirteens
The Twenty-fifth Sunday after Pentecost
Commemoration of Benefactors and of the War Dead
Harvard Memorial Church
Sunday, November 12, 2000
Do this, understanding the present time.(Romans 13:11, NIV)
The present crisis in the Electoral College has called forth many reflections on what it means to be the
Today we remember those whose names are engraved on the wall in the Memorial Room. These Harvard men and women who died for their country have, whether they knew it consciously or not, died for more than their country. Those of us who were young in the late 60s remember what it was like to be bitterly disenchanted with
A list of benefactors—those who have given particular service to this University church—will be read today as part of our worship. The list touches me more deeply than I, being a non-Harvard person, would have expected. On that list are both parents of a close friend, and also a former rector of the Episcopal church that I served for fourteen years in New York City—as well as Dr. Ferris of Trinity Church, Copley Square, who has meant so much to me as a preacher. We give thanks today for such people, for as Dr. Gomes said in his sermon on this commemoration day four years ago, we are reminded that “we are not on our own, nor did we get here on our own, nor is that which we have ours alone, or ours forever. To give thanks, then, is [to acknowledge] that we are beholden to someone else.”
It is not always so easy, however, to figure out who should be honored in this way. The soldier who rescues a comrade from enemy gunfire may not be any more courageous than the paraplegic who is struggling to make a life for himself, or the medical missionary who knows she will be exposed over and over to tropical diseases, or the teacher in the inner-city school who fights for her students’ minds and hearts day after day, year after year. There are many kinds of wars, and there are many kinds of war dead. There are many kinds of battles to be fought, and many decisions to be made about when and whether one should enlist. We’ve all heard the common expression that something is “to die for.” This is generally said with regard to some consumer article—the latest in fusion cooking or personal electronics or Manolo Blahnik shoes—they’re “to die for.” But what really is to die for? This week’s issue of The New York Review of Books has an article by Timothy Garton Ash about the Serbian revolution. He describes his visit to one Serbian town as the mayor and various local citizens were preparing for the trip to
Another journalist, Misha Glenny, was in
This morning we have before us two Biblical texts, Romans 13 and Revelation 13. These two passages have quite a history of being brought together and allowed to speak to one another. I would be surprised if many of you didn’t flinch when you heard the Romans passage read a few minutes ago. Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. This text has been used over the centuries to justify every conceivable kind of oppression and tyranny. It has also been used to stifle criticism of “the powers that be” and to resist any effort at reform. This passage has been quoted at Sojourner Truth and Martin Luther King and the liberation theologians of
Discernment, wrote the Christian lay theologian William Stringfellow, “is basic to the genius of the Biblical life style.”
This gift enables the people of God to distinguish and recognize, identify and expose, report and rebuke the power of death in nations and institutions...while they also affirm the Word of God incarnate in all of life, exemplified preeminently in Jesus Christ...This [discernment] is the gift which exposes and rebukes idolatry. This is the gift which confounds and undoes blasphemy.
The juxtaposition of Romans 13 and Revelation 13 calls for discernment. At this time of remembrance, at this time of suspense in our national life, at this season of the church calendar when one liturgical year comes to an end and the great season of Advent approaches, the community that gathers around the Word of God reflects on the next portion of Romans 13: You know what hour it is, how it is full time now for you to wake from sleep (Romans 13:11), or as the Revised English Bible translates, Always remember that this is the hour of crisis. The word for “hour” in New Testament Greek is kairos, which is distinguished from chronos, ordinary time. To discern the kairos is to see through the events of the day to perceive the activity of God in and through those events.
But what is meant by the “hour of crisis,” or kairos? There was a full-page advertisement in the Friday New York Times, paid for by media figures like Rosie O’Donnell and Robert de Niro, writers like Toni Morrison and E. L. Doctorow, academic stars like Peter Gay and Ronald Dworkin; it states that we are in an “election crisis” which threatens to become a “constitutional crisis.” Leaving aside the question about whether the present situation really is a crisis or not, is this the kind of kairos that
...you know what hour it is, how it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed; the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light...put on the Lord Jesus Christ...(Romans 13:11-13)
What does this mean, and what does it have to do with the earlier part of the chapter about honoring the government?
What Paul means is that the coming of Christ into the world, his crucifixion by the powers and principalities, his Resurrection from the dead and his coming in the future have overturned all previous perspectives upon human life in this world.The section in Romans 13 about the government sounds like ordinary conservative rhetoric about bowing down before the powers that be until you see it in its context. Our text is bracketed by, on the front end, Paul’s radical world-displacing call, Do not be conformed to this age (New American Bible) and on the back end by you know what hour it is...the night is far gone, the day is at hand. For most of the twentieth century, these dramatic texts have been the companions of Christians who have struggled against tyranny and oppression. Romans 13 in its context and Revelation 13 matched with it have created an extraordinary dialectic for reading the signs of the times.
William Stringfellow wrote a commentary on the book of Revelation. I once heard him say that “We have been sold a bill of goods on Revelation. I don’t think it is such a difficult book.” Elisabeth Schüssler Fiorenza of the
The present time [and by that she means any present time that we might find ourselves in] is of critical importance because a cosmic-political struggle has ensued with the death and exaltation of Christ. Revelation seeks to encourage Christians to participate actively in this struggle, the outcome of which is already known....a qualitatively new earth will be the outcome of this struggle, a world that is free from all dehumanizing oppressive powers.
In our own day and in my own denomination, the person whose life is most closely associated with this perspective from Revelation is Archbishop Desmond Tutu of
It is common to contrast Romans 13 with Revelation 13 as though they were total opposites. According to this understanding, if the governing authority is benign, then it is from God and Christians should obey it (Romans 13). If the governing authority turns oppressive, then it is Satanic and we should resist it (Revelation 13). This is the most familiar interpretation of the two texts. No better formulation of it exists than that of Bishop Oscar Romero of
As certain other commentators have pointed out, however, the relation between the two passages is even more subtle and more radical than the familiar interpretation allows.Both of the passages call government into question because both of them make clear that government is only provisional. Neither Paul nor Revelation give ultimate legitimacy to any human institution. Once we know this, it keeps us from taking any present arrangement with anything more than temporary seriousness. So what Paul is saying is that we should take the government seriously, and we should not take it seriously. It’s like that passage in I Corinthians 7 where Paul says as though not several times:
I mean, brothers and sisters, the appointed time (kairos) has grown very short; from now on, let those...who mourn live as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the form of this age is passing away.
(1 Corinthians 7:29-31)
That may sound like the ultimate ethic of disengagement, but it isn’t. It is the opposite. It means that we can enter into the challenges of the day with a kind of joyful confidence, knowing that the future belongs to the Lord. It is not our part to bring that future about. God is doing that. Our part is to discern the signs of what God is already doing and to take up our positions there, knowing that God’s future of human liberty and human wholeness is, truly, to live for and, if necessary, “to die for”. Wherever God is on the move, that is where we want to be.
As the whole world knows, Mr. Kostunica did appear on state television in
Thomas L. Friedman, “Original Sin,” The New York Times, 11/10/00.
Thomas L. Friedman, ”I
Peter J Gomes, “What the Dead Have to Say,” November 10, 1996.
Timothy Garton Ash, “The Last Revolution,” The
Misha Glenny, “The Redeemers,” The New Yorker, 10/30/00.
No Rusty Swords (New York: Harper & Row, 1965)
aisthesis (Philippians 1:9, Hebrews 4:14), “the power of moral discrimination and ethical judgment” (Theological Dictionary of the New Testament, Vol. I, 188)
An Ethic for Christians and Other Aliens in a Strange Land (Waco, TX: Word Books, 1973), 139.
It is no accident that the New Testament Greek word krisis refers to a distinction, as between time and eternity or death and life, which calls for judgment and decision, and is thus related to kairos.
Paul Louis Lehmann, The Transfiguration of Politics (New York: Harper & Row, 1975), 37 and passim..
Elizabeth Schüssler Fiorenza, Revelation: Vision of a Just World(Minneapolis: Proclamation Commentaries, Fortress Press, 1991).
Told by Jim Wallis in his new book Faith Works (
Adam Michnik, ”Letter From the
Sermon, July 1, 1979.
E.g., John Howard Yoder (The Politics of Jesus), Vernard Eller (Christian Anarchy: Christ’s Victory Over the Powers), Will D. Campbell and James Y. Holloway (Up To Our Steeples in Politics), William Stringfellow (op. cit.), Hendrick Berkhof (Christ and the Powers) and Jacques Ellul (The Ethics of Freedom, various other works).
Latest Tips From the Times
I am shifting to Twitter!
Monday, January 23, 2017I have decided to stop writing for this "Tips from the Times" feature on my website. From now on, I will simply reTweet articles that I think are notable, trying to be selective and not send too many. I have really enjoyed doing Tips, and I think there are some good pieces in my Tips archives, but I am spending too much time on it and--as we all know by now--Twitter is easier and more efficient, if not exactly mind-stretching! I will be able to put more effort into Ruminations. Many thanks to all my readers.
Yorkminster Baptist Church, Toronto