Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?
As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.
St. Luke tells us that the women who followed Jesus to the cross “were beating their breasts and wailing for him” (Luke 23:27 NRSV). Some feminist and womanist theologians still wail at the sight of the cross—they reject traditional theories of atonement that regard the torture and death of an innocent man as a good intended by God. Many feminists and womanists find God’s saving activity hidden beneath this senseless and tragic brutality. Our goal in the present article is to analyze what feminist and womanist theologians have to say about the cross of Jesus, and from this, to examine our understanding of God’s saving activity in light of their helpful critique.
The struggles of Christian women with sexuality, food, and their bodies reflect the Church’s historic ambivalence towards the body—particularly the female body. The embodiment of God in the Incarnation, Jesus’ embrace of lepers, prostitutes, and women, and Jesus’ bodily resurrection establish a radical foundation of body affirmation. Yet the history of the Church demonstrates a decidedly negative view of the body and sexuality.
The most glaring difference between the theological quest of white women and black women is the fact that black women are dealing with three levels of oppression (racism, sexism, and classism) while the white women’s struggle with oppression can be one dimensional: fighting the Victorian model of the weak (even pampered) woman who can’t do anything for herself.