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Abigail Schogel
Faith and Integration
Dr. Cooper
15 October 2015

Christian Feminism
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In the United States, the movement of womens rights has made

significant advancements in the past century. This can be seen in the

movement of the Suffragettes in the early 1900s, to Eleanor

Roosevelts work in the 1960s for women in the work place, to harsher

punishments for assaults of wives and women to the many advances in

between, women in the U.S. receive the benefits of some of the most

modern rights in the world. Despite the progress, however, there has

yet to be a consensus on the topic of womens equal rights. Feminism,

though becoming more acceptable in todays society, is seen as in

contrast with Christian ideologies, despite the many foundational

values that the two belief systems share on the topic of equality. If

these shared views were acknowledged and the two ideologies

recognized the similarities, the possibility for a stronger, more unified

movement would become possible.

Society today faces a divide on the topic of womens rights.

There has yet to be a consensus on how feminism should be

approached in the workplace, schools, and at home, while the

definition of feminism is quite straightforward. To be a feminist is to

believe that men and women are entitled to equal rights and respect,

according to Sally Haslanger of Stanford University in Topics in

Feminism. This is the position that many feminists hold as the basis

for their beliefs, but many dispute the motivation of the movement.

Based on the definition, therefore, feminism works to create equality,

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particularly in the workplace, including equal opportunities, while also

eliminating the pay disparity between men and women. It means, in

addition, eliminating societal norms that privilege males, including the

normalcy of cat-calling, commonness of rape, assumption that men are

more intelligent and able in many situations, and frequency of

domestic abuse. Cornell University partnered with Hollaback!, a

nonprofit organization that is working to eliminate street harassment,

and found that in a study conducted in New York City, more than 86

percent of respondents had received a report of street harassment in

the past two years, (Hollaback!, Cornell Univserity). Though the

stereotypes persist, to be a feminist and believe in the equality of

genders does not automatically equate to hating men, or demanding

worse treatment towards them in order to achieve equality.

It has been my observation that a significant amount of those

who are opposed to the feminist movement identify as Christians.

There is doctrine in the Bible, much from the Old Testament and

Pauline Theology, which I believe is incorrectly interpreted to justify

women being second-class citizens in society and the Church. In

observing the majority of all churches in America, one often finds a

predominately male pastoral staff. A study conducted by Dr. Chang,

assistant professor at the University of Notre Dame, identified that,

...the U.S. occupational census shows that only 10% of the clergy

labor force is made up of women, (Chang, 570). I would argue that

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this statistic is not a coincidence; it is a widely held view that men

should be the head of the Church and the family. Many believe that

man was created to have dominion over women, that women should

not have active voices in the Church, and that men should similarly

have the final word in the home. John Piper writes, At the heart of

masculinity is a sense of benevolent responsibility to lead, provide for

and protect women, (Piper, 35). On the same note, this belief is often

partnered with the idea that woman was created to nurture and

support, something that Piper describes as, a freeing disposition to

affirm, receive and nurture strength and leadership from worthy men,

(Piper, 46). In this regard, if man used his God-given potential, he

would be the boss, supervisor, pastor, founder, etc.. While if a woman

were to do the same, she would be the mother who stayed at home

with her children, supported her husband, and was the quiet volunteer

in the Church. Feminists would not criticize these roles, but would

argue that there is more potential on both ends of the spectrum and

options should be available to both.

Since men and women are often constrained to these roles in the

Church, family, and workplace, feminists have responded with equally

little patience for the Christian worldview. The gender roles that have

the potential to be rigid in the Church are viewed as legalistic and

opposed strongly by the Feminist movement, furthering the contrast in

the two camps. Just as these gender roles are stereotypically held by
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Christians, there is the assumption that all Feminists are Pro-Choice, a

stance that quickly causes conflict. Many Feminists hold that women

should be given freedom to chose how respond to pregnancy and have

autonomy over their bodies. This does not translate to pro-abortion,

but many Christians stand firmly with the idea that life begins at

conception and abortion should not be a right given.

Thankfully, many of the previously stated assumptions are only

stereotypes and not held in every circumstance or by every person.

With that being said, many do live to uphold the stereotypes but many

others find the common ground of shared foundation values of equality

between Christianity and Feminism. To look for an example of a

Christian Feminist and how it can be lived out, we need not look any

further than Jesus. In the essay Portrayals of Women in the Hebrew

Bible, the standard roles and expectations for women are laid out to

give context for Jesus interactions with women. Historically, women

are held to higher standards legally, portrayed with less authority in

Biblical texts, and a theme of submission resides, (Niditch, 29-41). Dr.

Leonard Swindler, a professor of theology at Temple University

illustrates some the disparity of equality as well as some of the many

interactions between Jesus and women that are shown in the gospels.

He says in his novel Jesus was a Feminist, The status of women in

Palestine during the time of Jesus was very decidedly that of inferiors.

Despite the fact that there were several heroines recorded in the
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Scriptures, according to most rabbinic customs of Jesus' time--and long

after--women were not allowed to study the Scriptures (Torah)

Women were also grossly restricted in public prayer, (Swindler, 176).

Swindler continues to quote Scripture scholar, Petter Ketter, who said,

A rabbi regarded it as beneath his dignity as indeed positively

disreputable, to speak to a woman in public, (Swindler, 178). These

scholars point to the significant difference in treatment between men

and women in that culture, and the Bible illustrates Jesus complete

disregard for these societal gender norms.

Jesus and the way he interacted with the women he encountered

drastically confronted this standard for treatment of women. Professor

and theologian, Charles Caldwell depicts perfectly a few interactions of

Christ with women that show his lack of regard towards different

treatment based on gender. Considering the interactions with Jewish

woman who was healed from her issue of blood and the Gentile woman

who came to Jesus on behalf of her daughter, Ryrie says, These two

events illustrate the capability of women in matters of recognized

active faith as well as the appreciation of women on the part of Jesus

which obliterated the barriers of sex and race, (27). Jesus refused to

deny women any of the attention, recognition, or opportunities that

were provided to men despite the obstacles set in place by the Jewish

and Palestinian culture. Ryrie continues to conclude that; Jesus Christ

opened the privileges of religious faith equally to men and women

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The word revolution does not seem too strong a word to use of the

appreciation of women, which Jesus introduced His free and merciful

attitude toward women introduced a revolutionary appraisal of them,

(32). Jesus many interactions with women throughout his ministry

point to the idea that he did not view those interactions as beneath

himwomen had a consistent role in his life an ministry, from the role

of his mother Mary, to those he preached to and healed, and to those

who continued his ministry after his ascension as his disciples. These

examples of Christ not only show that he did not follow the societal

norms in place, but also that many of the commonly held beliefs by the

Church are not applicable to undermine women in society and the

Church. If Jesus acknowledged women as equally able to receive and

contribute in faith, the modern Church should follow his example.

Just as Jesus, the ultimate Biblical example, displayed through his

actions how Christianity should address the topic of womens equality,

Feminism in its foundational roots lines up with Christian beliefs as

well. Feminist theology, a fairly ambiguous term in todays culture, has

very strong and intelligent leaders. Rosemary Radford Ruether, the

leader in Christian Feminism, states in her book Sexism and God-Talk:

Toward a Feminist Theology, what she identifies as a core principle of

feminist theology. She says,

Whatever denies, diminishes, or distorts the full

humanity of women is, therefore, appraised as not
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redemptive. Theologically speaking, whatever
diminishes or denies the full humanity of women must
be presumed not to reflect the divine or an authentic
relation to the divine (Ruether, 18-19)

Ruether does not criticize or minimize theology to fit into her

worldview, but instead she, works her way through a feminist

interpretation of the Christian doctrines of God, creation, anthropology,

Christology, ecclesiology, and eschatology, (Hagen, 29). She proceeds

many after her with the foundational truth that as Christians, we must

acknowledge the inherent value of each living person as a loved

creation of God and that though we are created biologically different,

we are not viewed any differently in His eyes, therefore we should not

view our brothers and sisters any differently in our capabilities,

opportunities, or roles.

Acknowledging the connection and unity between the examples

of Christ and the classic Feminist Theologians is the first step towards

unity. All Christians and Christian Feminists can agree that ultimately

our role as sons and daughters of Christ is the sameto love God and

love one another. I would argue that the best way to show this love is

to approach each person with equal respect, regardless of his or her

gender, just as Jesus did. This approach has the potential to create a

society in which girls have the freedom to grow up to be strong leaders

in their communities and the Church, women are offered the same

respect that is given to men, and equality is obtainable. If Christian

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men and women decide that this goal is worth fighting for, the Church

can be an advocate on behalf of womens rights all over the world,

particularly in places that the disparity is significantly greater. So much

of the world is hurting based on inequality and I believe that the

Church can be part of the healing by first seeing the unity that is

possible between the Christian and Feminist ideologies.

Works Cited
Baskin, Judith R., and Susan Niditch. "Portrayals of Women in the Hebrew Bible." Jewish
Women in Historical Perspective. Detroit, MI: Wayne State U, 1991. N. pag. Print.
Bessey, Sarah. Jesus Feminist: An Invitation to Revist the Bible's View of Women. New York:
Howard, 2013. Print.
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Chang, Patricia. "Introduction to Symposium: Female Clergy in the Contemporary Protestant
Church: A Current Assessment." Jsciestudreli Journal for the Scientific Study of
Religion 36.4 (1997): 565-73. Print.
Diehl, David W. "Theology and Feminism." Gender Matters: Women's Studies for the Christian
Community. By June Steffensen. Hagen. Grand Rapids, MI: Academie, 1990. N. pag.
Print.
Haslanger, Sally. "Topics in Feminism." Stanford University. Stanford University, 07 Feb. 2003.
Web. 14 Oct. 2015.
Piper, John, and Wayne A. Grudem. Recovering Biblical Manhood and Womanhood: A
Response to Evangelical Feminism. Wheaton, IL: Crossway, 1991. Print.
Ryrie, Charles Caldwell. "The Attitude of Jesus toward Women." The Role of Women in the
Church. Chicago: Moody, 1970. N. pag. Print.
Swidler, Leonard J. Jesus Was a Feminist: What the Gospels Reveal about His Revolutionary
Perspective. Lanham, MD: Sheed & Ward, 2007. Print.
Wagner, KC, Beth A. Livinston, and Sarah T. Diaz. When Street Harassment Comes Indoors: A
Sample of New York City Service Agencies and Unions Response to Street
Harassment. Hollaback You Have the Power to End Street Harassment RSS. Cornell
Univserity, n.d. Web. 13 Oct. 2015.