To be a woman in the church is to experience sexism in the church. Sexism informs theology, structures, and culture to such an extent that it almost feels as inevitable as the air we breathe. However, Heather Matthews does not resign us to this fate. In Confronting Sexism in the Church, Matthews persuasively offers a roadmap for naming sexism wherever we find it in the church and striving toward creating church communities in which all God’s people can flourish. Weaving together history, theology, and personal narrative, Matthews’ work is a gift to the church.
Matthews writes, “This is how we begin to confront sexism: we bring into the light what has been hidden in darkness” (19). She addresses this in the book in two ways. First, Matthews brings into the light the experiences of so many women—experiences that are often dismissed, ignored, or brushed aside. From microaggressions to abuse to theological justifications, Matthews explores the many ways women experience sexism in the church. The power of naming these experiences as sexism helps women feel less isolated and gives them the courage to want better for themselves.
However, bringing sexism into the light has a second task, which Matthews identifies as the more important task of her book (13). Bringing sexism into the light also calls men in the church to account. Matthews calls men to acknowledge and repent of the ways they have personally perpetuated and benefited from sexism and then to use their power and privilege to join the work women are already doing to create communities of flourishing (13–14).
In chapter one, Matthews identifies the pervasiveness of sexism in the church, its impact on women as well as men, and the ways sexism has become entangled with our theology. Chapter two is focused on further defining sexism and related terms; notably, Matthews expands the definition of sexism to include not only negative actions against or attitudes about women but also “anything that prevents women from flourishing” (20). In chapter three, Matthews turns to the work of developing a theology of “antisexism” by showing how the overarching narrative of Scripture supports the equality of women, empowers women to flourish, and invites women to participate in the restorative work God is doing in the world. With this theology of “antisexism” established, Matthews is able to outline both the history of how the church has perpetuated sexism (chapter four) and the history of how women having been fighting against sexism and making space for themselves to flourish and join God’s work in the world since the beginning of the church (chapter five). Chapters six and seven powerfully demonstrate the real, everyday impact of sexism on the lives of both women and men. In chapter 6, Matthews explores specific ways sexism effects women at work and at home (e.g., bearing the brunt of childcare and domestic responsibilities, being penalized at work for choosing to have children, etc.). She also points out the ways female leaders in the church are uniquely impacted by sexism, namely combating traditional views of biblical womanhood while also having to make space for themselves in male-dominated environments. Chapter seven focuses on the role of power in maintaining sexist theology and cultures. In an effort to preserve their power, many evangelicals have doubled down on their sexist theology, choosing to sidle up to political power and endorsing any means possible to reinforce the power of men over women. Matthews details how this preservation of power is inextricably linked to rampant cases of abuse, sexual violence, and porn addiction in the church (98).
While these early chapters of the book lay important groundwork, it is the last four chapters that I found most impactful. In addition to the many scholars and authors working to identify the history of sexism in the church and its impact on theology, Matthews’ unique contribution is practical steps forward for church communities and leaders ready to plot a different course. In chapters eight through eleven, Matthews identifies ways we can begin to confront sexism at various levels of culture: in relationships (chapter eight), in Christian leadership (chapter nine), in churches and organizations (chapter ten), and the systemic culture of sexism (chapter eleven). Matthews highlights how the work of confronting sexism will not happen all at once but comes about through the small, intentional efforts of those who are able to see a vision of the world in which women and men can flourish together. Confronting sexism begins with building friendships that dismantle stereotypes. It happens when men use their positions of power to support, advocate for, mentor, learn from, and listen to women. It looks like churches and organizations being clear about their support of women in their theology and policies and hiring a critical mass of women into leadership positions.
Confronting Sexism in the Church is a book the church needs. It is a book I need as a woman who was raised in and now pastors in the evangelical church. It is a book that men in the church need if they want to support their sisters and female colleagues but do not know how. Matthews not only helps us imagine a world in which women and men can flourish together for the good of God’s kingdom, but she also offers us the guide we need to move in that direction.
Related Resources
Book Review: The Struggle to Stay: Why Single Evangelical Women Are Leaving the Church
Book Review: We Too: How the Church Can Respond Redemptively to the Sexual Abuse Crisis