"In many modern churches, only masculine language for God is deemed acceptable. This restriction is historically and, more importantly, biblically unfounded ... By having an essentially masculine view of God, we blind ourselves to other ways we may connect to God and understand God. This not only distorts our image of God, but a purely masculine view also negatively affects the way we interact with one another—most prominently, how the church interacts with women."
When it comes to God’s gender, we can find a variety of perspectives. For some, God is male or masculine, and this view then seems to affect the self-understanding of males and females. For others, God may be viewed as female or feminine, and this view seems then to affect the self-understanding of females and males.
The topic of gender and justice in the New Testament raises two preliminary questions: First, what modern sense of “justice” and of “gender” is closest to the intent of New Testament writers, and, second, how was gender related to justice in Greco-Roman society?
The temptation is always there. When discussing gender equality, it’s easy to let righteous anger in the face of injustice eclipse the call to represent Christ well, even in painful disagreement. On the other hand, we can become so concerned with unity in the body of Christ that we are silent in the face of injustice. I spoke with a brother about this struggle. He turned me to the Lord’s Prayer.
I don’t really like reading the creation story. This is partly because I skip ahead to what is often described as the “sin story.” I don’t like being told that “the man shall rule over” me (Gen 3:16). To Christians who do not ascribe to gender equality, this verse is prescriptive. It’s used to explain and justify the hierarchy of patriarchy. It is used to support male headship, and deny women their full inclusion as people of God.
Women make up 19% of active duty service members in the Air Force. I’m a chaplain in the Air Force Reserves, and the numbers in my career field are even lower. The last statistics I saw reflected fewer than twenty female chaplains in the Reserves, out of about two hundred.
Recently, a friend of mine was asked why she chose to work, and not stay home full-time with her child, even though her husband makes enough money to support their family. The question is unsurprising given the ongoing pressure on Christian women to prioritize home and family over career and calling. It seems that Christian women are still expected to choose between the public and the private.
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?
Much has been written about “sonship” and being “adopted as sons” as descriptions of being brought into and belonging to God’s family. Focus is often on the privileges of adoption in Paul’s letters, noting the love, honour, and freedom that follow.In light of this masculine language, we should ask whether women and girls experience daughterhood as bringing privileges and rights in the way men and boys experience sonship? More broadly, do we have a theology of daughterhood?