Christian feminism

Christian feminism, a branch of feminist theology, 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, Christian feminists believe their contributions are necessary for a complete understanding of Christianity. While there is no standard set of beliefs among Christian feminists, most agree that God does not discriminate on the basis of biologically-determined characteristics such as gender. Their major issues are the ordination of women, male dominance in Christian marriage, and claims of moral deficiency and inferiority of abilities of women compared to men. They also are concerned with issues such as the balance of parenting between mothers and fathers and the overall treatment of women in the church.

Many Christians who sympathize with women’s issues 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 secular feminists such as Mary Daly, Betty Friedan, and Daphne Hampson. However, Christian feminists appeared on the scene much earlier than secular feminists (see "History" below). Increasingly, the term egalitarianism is preferred by those advocating gender equality and equity among Christians.

History

From the beginnings of the early church through the 1700s, the church sometimes taught that women are inferior to men. Despite the many examples of women's leadership throughout the Bible as well as in church history, some passages such as 1Timothy 2:11–14 have been and continue to be interpreted to provide credence to claims of women's inferior nature and of their proneness to error and sin. These presumed moral and leader-quality deficiencies perpetuate the conclusion by many in the church that women are not suited for leadership positions or public ministry.

The Greek philosopher Aristotle had taught that women are intrinsically inferior. Aristotle's discriminatory view was taken over the far more egalitarian views of Plato and Socrates by notable theologians such as Tertullian, Augustine, Chrysostom, and Thomas Aquinas. Protestant reformers John Calvin and John Knox also believed that men were spiritually and morally superior to women. Others, such as Margaret Fell and Sojourner Truth, were women.

In the early 1800s some Christians began to teach that women are not innately inferior. Between 1808 and 1930, 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.^[1]
A. J. Gordon (1836-1895). The founder and first president of Gordon College.^[2] "'Dr. A. J. Gordon stood by me steadily,' Frances Willard recalled."^[3]
Katharine 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.

Issues

Women in Church Leadership

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|TNIV}} 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 it prescriptive or descriptive? 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. A close look at the chapter will show that God never cursed woman or man. Scripture says he told the man that the ground was cursed because of his sin; he told the woman what would happen to her now that sin had entered the human race; and then God cursed the serpent—the only character in this incident that was cursed by God. Yet, for several millennia women were told that they were cursed. Normal biological menstruation has been identified by some as evidence of "The Curse."
Galatians 3:28. "There is neither…male nor female for all are one in Christ Jesus."

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 (mutually).
Ephesians 5:22 Women are told to submit to their husbands.

Head Coverings

1Corinthians 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. Most Christians today apply a cultural exemption to this verse to agree that women no longer need to cover their heads when praying or prophesying. Yet, many would be hesitant to apply the very same cultural exemption to other verses that discriminate against women in church or in marriage.

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. 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.

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 1:21. Criteria for apostleship include being male.
1Corinthians 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.
1Corinthians 14:34–35. Women are told to be silent in church.
Ephesians 5:22 Women are told to submit to their husbands.
1Timothy 2:11–12. Women are told to be quiet in church because man was created first, and woman was deceived and sinned first.

Supportive Passages

Genesis 2:20. Hebrew word for "help" (¬¬ēzer) means "military rescue," not a servant.
Exodus 15:20. Miriam is called a prophetess.
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.
Joel 2:28–29. A prophetic forecast that women and men alike will prophesy.
Gospels. Jesus shows no distinction between women and men to the denial of cultural norms, except in his selection of The Twelve. See discussion in Christian views about women.
Acts 2:4. Mary, the mother of Jesus, and other women prophesy.
Acts 6:14–15. Lydia of Thyatira is presented as being of forceful character.
Romans 16:1. A woman, Phoebe, is called a "diakonos," a word which can (e.g. Mt 20:26, 23:11; Mk 9:35; Jn 12:26; Col 1:23, 25) refer to being simply a servant, but which here almost certainly refers to the church office of deacon (the noun here is masculine in Greek, and should be feminine if she were being called a servant).
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." (Often taken out of context)
Ephesians 5:21. All Christians are taught to submit to each other out of reverence for Christ.

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)

References

^ [1] (1) July 10, 1888—Evangelistkurs. Franson's announcement of Evangelist Course in Oslo beginning July 10, 9 a.m. He recounts blessings received through those who have worked as Evangelists, especially in the inland districts, since last winter—and especially so through the women evangelists. (2) Spring 1892—Franson's announcement concerning the founding and work of "The Scandinavian-American Women's Alliance Mission to Dark Places." (3) April 1896—Profeterande Dottrar by Franson and [English] Prophesying Daughters by Franson—concerning womens' position in regard to evangelization.
^ [2] A.J. Gordon was a well-known advocate, in his day, of the preaching ministry of women.
^ [3] Blum, Edward (Baylor University).Paul Has Been Forgotten: Women, Gender, and Revivalism during the Gilded Age.