| Part of a series on
Christianity
and Gender |
| Theology |
|
Female disciples of Jesus |
| 4 major positions |
|
Christian Egalitarianism |
| Church and society |
|
Christianity and homosexuality |
| Organizations |
|
Christians for Biblical Equality |
| Theologians and authors |
| Feminist: Letha Dawson Scanzoni · Anne Eggebroten · Virginia Ramey Mollenkott Egalitarian: William J. Webb · Kenneth E. Hagin · Gordon Fee · Frank Stagg · Paul Jewett · Stanley Grenz · Roger Nicole Complementarian: Don Carson · John Frame · Wayne Grudem · Douglas Moo · Paige Patterson · Vern Poythress Patriarchal: Doug Phillips · R. C. Sproul, Jr. · Douglas Wilson |
Christian feminism is an aspect of feminist theology which seeks to advance and understand the equality of men and women morally, socially, spiritually, and in leadership from a Christian perspective. Christian feminists argue that contributions by women in that direction are necessary for a complete understanding of Christianity.[1] Christian feminists believe that God does not discriminate on the basis of biologically-determined characteristics such as sex and race.[2] Their major issues include the ordination of women, male dominance in Christian marriage, recognition of equal spiritual and moral abilities, reproductive rights, and the search for a feminine or gender-transcendent divine.[3][4][5][6] Christian feminists often draw on the teachings of other religions and ideologies in addition to biblical evidence.[7]
The term Christian egalitarianism is often preferred by those advocating gender equality and equity among Christians who do not wish to associate themselves with the feminist movement.[8]
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Some Christian feminists believe that the principle of egalitarianism was present in the teachings of Jesus and the early Christian movements, but this is a highly contested view. These interpretations of Christian origins have been criticized for "anachronistically projecting contemporary ideals back into the first century."[9] In the Middle Ages Julian of Norwich and Hildegard of Bingen explored the idea of a divine power with both masculine and feminine aspects.[10][11] Feminist works from the fifteenth to seventeenth centuries addressed objections to women learning, teaching and preaching in a religious context.[12] One such proto-feminist was Anne Hutchinson who was cast out of the Puritan colony of Massachusetts for teaching on the dignity and rights of women.[13]
The first wave of feminism in the nineteenth and early twentieth centuries included an increased interest in the place of women in religion. Women who were campaigning for their rights began to question their inferiority both within the church and in other spheres justified by church teachings.[14] Some Christian feminists of this time period were Katharine Bushnell, Catherine Booth, Frances Willard, and Elizabeth Cady Stanton.
| Part of a series on
Christianity
and Gender |
| Theology |
|
Female disciples of Jesus |
| 4 major positions |
|
Christian Egalitarianism |
| Church and society |
|
Christianity and homosexuality |
| Organizations |
|
Christians for Biblical Equality |
| Theologians and authors |
| Feminist: Letha Dawson Scanzoni · Anne Eggebroten · Virginia Ramey Mollenkott Egalitarian: William J. Webb · Kenneth E. Hagin · Gordon Fee · Frank Stagg · Paul Jewett · Stanley Grenz · Roger Nicole Complementarian: Don Carson · John Frame · Wayne Grudem · Douglas Moo · Paige Patterson · Vern Poythress Patriarchal: Doug Phillips · R. C. Sproul, Jr. · Douglas Wilson |
In both mainline and liberal branches of Protestant Christianity, women are ordained as clergy. Even some theologically conservative denominations, such as Assemblies of God,[15] ordain women as pastors. However, the Roman Catholic church, the Southern Baptist Convention (the largest Protestant denomination in the U.S.),[16] The Church of Jesus Christ of Latter-day Saints, and most churches in the American Evangelical movement prohibit women from entering clerical positions.[17] Some Christian feminists believe that as women have greater opportunity to receive theological training, they will have greater influence on how scriptures are interpreted by those that deny women the right to become ministers.[18]
The argument against the ordination of women is based partly on specific interpretations of New Testament letters attributed to the Apostle Paul. Specifically, he writes that women should be silent in church and obedient to men: "...if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in church"'[1 Cor 4 14:34-35] and "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence".[1 Tim 2:11-15] This passage is the subject of a scholarly book by Richard and Catherine Kroeger entitled I Suffer Not a Woman: Rethinking 1 Timothy 2:11-15. See article 1 Timothy 2:12.
Understanding whether women are spiritually deficient to men partly hinges on whether women are equipped spiritually with discernment to teach. The following passages also relate to whether women are inherently spiritually discerning as men:
Conservative religious groups are often at philosophical odds with many feminist and liberal religious groups over abortion and the use of birth control. Scholars like sociologist Flann Campbell have argued that conservative religious denominations tend to restrict male and female sexuality[21][22][23] by prohibiting or limiting birth control use,[24] and condemning abortion as sinful murder.[25][26] Some Christian feminists contend that a woman's "right to control her pregnancy is bounded by considerations of her own well-being" and that restricted access to birth control and abortion disrespect her God-given free will.[27]
A number of socially progressive mainline Protestant denominations as well as certain Jewish organizations and the group Catholics for a Free Choice have formed the Religious Coalition for Reproductive Choice.[28] The RCRC often works as a liberal feminist organization and in conjunction with other American feminist groups to oppose conservative religious denominations which, from their perspective, seek to suppress the natural reproductive rights of women.[29]
Christian feminists believe that gender equality within the church cannot be achieved without rethinking the portrayal and understanding of God as a masculine being.[30] The theological concept of Sophia, usually seen as replacing the Holy Spirit in the Trinity, is often used to fulfill this desire for symbols which reflect women's religious experiences. How Sophia is configured is not static, but usually filled with emotions and individual expression.[31] For some Christian feminists, the Sophia concept is found in a search for women who reflect contemporary feminist ideals in both the Old and New Testament. Some figures co-opted for this purpose include the Virgin Mary, Mary Magdalene,[32] Eve,[33] and Esther.[34] Others see God as entirely gender-transcendent[35] or focus on the feminine aspects of God and Jesus[36]