Christian feminism
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Christian feminism is a branch of feminist theology that seeks to interpret and understand Christianity in the scope of the equality of women and men morally, socially, and in leadership. Because this equality has been historically ignored, feminists believe their contributions are necessary for a complete understanding of Christianity. As with all feminists, Christian feminists vary greatly in belief; most agree that God does not discriminate the roles of leadership and earning wages. Christian feminists' views tend to overlap with secular feminism. The major issues are the ordination of women, male dominance in marriage, and claims of moral deficiency and inferiority of abilities of women compared to men. They are also concerned with issues such as the balance of parenting between mothers and fathers and the treatment of women in the church. Many Christians who sympathize with feminist ideas are uncomfortable with the term feminism. One reason for this discomfort is the claim by some conservatives that Christian feminists are theological descendants of radical feminists such as Mary Daly, Betty Friedan, and Daphne Hampson. Increasingly, the term egalitarianism is preferred by those advocating gender equality among Christians.
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[edit] History
From the beginnings of the early church through the 1700s, the church held that women were ontologically inferior to men. Despite the many examples of women's leadership throughout the Bible as well as in church history, "difficult" passages such as 1Timothy 2:11-14 were interpreted to confirm women's inferior nature and of their proneness to error and sin. This led to the conclusion that women were not suited for leadership positions or public ministry.
Greek philosophers Plato and Aristotle had taught that women were intrinsically inferior. So had notable theologians such as Tertullian, Augustine, Chrysostom, and St. Thomas Aquinas. Protestant reformers John Calvin and John Knox also believed that men were spiritually and morally superior.
Not until the early 1800s did Christians begin to teach that women and people of color are not innately inferior. Between 1808 and 1930, for the first time in history there appeared printed arguments in support of women's ministries. Thus emerged the first wave of feminists. They advocated that the theology of gender and justice should be based on a whole-Bible approach rather than "proof texting" of isolated passages. Some notable first-wave Christian feminists:
- Fredrik Franson (1852-1908). Founded the Evangelical Alliance Mission.
- A. J. Gordon (1836-1895). Gordon College namesake.
- Katherine Bushnell (1856-1946). Medical doctor, scholar, missionary, activist.
- Catherine Booth (1829-1890). Co-founder with her husband of the Salvation Army.
- Frances Willard (1839-1898). Preached at D. L. Moody revivals. President of Women's Christian Temperance Union.
[edit] Issues
[edit] Women in Church Leadership
[edit] Women as Morally Deficient
Understanding whether women are morally deficient to men partly hinges on whether women are morally equipped to teach. The following passages also relate to whether women are inherently as moral as men:
- Genesis 2.20 The word translated "help" or "helper" is the same Hebrew word, "ēzer," which the Old Testament uses 17 times to describe the kind of help that God brings to His people in times of need; e.g., "Thou art my help (ēzer) and my deliverer," and "My help (ēzer) comes from the Lord."]. No subordination implied.
- Genesis 3.16: "To the woman he (God) said, `I will greatly increase your pangs in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband, and he shall rule over you.` " Is God prescribing a "curse" or describing the natural consequences of sin entering the human race? Biblical egalitarians believe that God was describing what will happen as a result of the fall.
- Galatians 3.28 "There is neither . . . male nor female for all are one in Christ Jesus."
[edit] Women Submitting to Husbands
The following passages relate to whether wives must submit to their husbands.
- Proverbs 31 10, 29 Wives are commended when they are mighty.
- Romans 16:3 et al. Priscilla is listed first three times out of the five times Priscilla and her husband Aquila are mentioned together.
- Ephesians 5:21 Husbands and wives are told to submit to each other.
- Ephesians 5:22 Women are told to submit to their husbands.
[edit] Head Coverings
Historically, Christian women have covered their head as a sign of their husband's authority over them in accordance with 1 Corinthians 11:3-16. All feminists reject that women should still cover their heads, but disagree as to the exact meaning of the passage.
[edit] The Bible
A major concern to Christian Feminism is how people interpret the Bible, particularly the influence of one's set of presuppositions on understanding the Bible. It is generally accepted today that no one starts with a tabula rasa, a blank mind. Each individual's conclusion about the meaning of a scripture passage is profoundly affected by the paradigm (mindset) through which one interprets the scripture. This is where prejudices and presuppositions come in. The same passages that one denomination takes to say that women may not preach, a Christian Feminist might interpret otherwise. An important factor that influences a Christian Feminist's understanding of a passage is taking into account the specific cultural setting and circumstance of the time that the passage was written.
[edit] Some Problematic Passages
A variety of biblical passages are used as authority to prohibit women from having leadership roles, primarily in marriage and the church.
- Acts of the Apostles 1:21 Criteria for apostleship include being male.
- 1 Corinthians 11:3-16 Women are commanded to cover their heads in worship to show they recognize their husband's authority coming from the fact that man was created first.
- 1 Corinthians 14:34-35 Women are told to be silent in church.
- Ephesians 5:22 Women are told to submit to their husbands.
- 1 Timothy 2:11-12 Women are told to be quiet in church because man was created first, and woman was deceived and sinned first.
[edit] Supportive Passages
- Genesis 2:20 Hebrew word for "help" means "military rescue," not a servant.
- Genesis 3:15 The Messiah is promised to woman.
- Exodus 15:20 Miriam is called a prophetess.
- Judges 4 Deborah leads the nation of Israel.
- Proverbs 31 10, 29 Women are commended when they are mighty.
- Nehemiah 6:14 The prophetess Noadiah is mentioned.
- Isaiah 8.3 An anonymous prophetess is mentioned.
- Book of Joel 2:28, 29 Prophesy that women and men will prophesy alike.
- Gospels Jesus shows no distinction between women and men to the denial of cultural norms.
- Acts of the Apostles 2:4 Mary, the mother of Jesus, and other women prophesy.
- Acts of the Apostles16:14-15 Lydia of Thyatira is presented as being of forceful character.
- Romans 16:1 A woman, Phoebe, is called a "diakonos", a word which usually (e.g. Mt 20:26, 23:11; Mk 9:35; Jn 12:26; Col 1:23, 25) means a servant, but which some interpret as here meaning a deacon.
- Romans 16:7 A woman, Junias, is identified as an apostle.
- Galatians 3:28 "There is neither . . . male nor female for all are one in Christ Jesus." Arguably, to read Paul in this light is questionable, and 'unity' does not imply 'equality'.
- Ephesians 5:21 Husbands and wives are told to submit to each other.
[edit] Bibliography
- Mimi Haddad, Ph.D., "Egalitarian Pioneers: Betty Friedan or Catherine Booth?" Priscilla Papers, Vol. 20, No. 4 (Autumn 2006)
- Pamela Sue Anderson, A feminist philosophy of religion: the rationality and myths of religious belief (Oxford; Malden, Mass.: Blackwell, 1998)
- Pamela Sue Anderson and Beverley Clack, eds., Feminist philosophy of religion: critical readings (London: Routledge, 2004)
- John Temple Bristow, What Paul Really Said About Women: An Apostle's Liberating Views on Equality in Marriage, Leadership and Love (San Francisco: Harper & Row, 1988)
