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.
If someone were to call me a feminist in the true definition of the word, I would proudly accept the title. I believe in the social, political, and – more importantly – the biblically-based equality of all in Christ. But I can not accept the title of feminist because of what it seems to have become in the minds of the secular world and, unfortunately, in the minds of many Christians.
These two best-sellers helped turn many apolitical women into activists, and contributed to recent impressive female gains in both the United Stales Senate and the House of Representatives. My question is: How should biblical egalitarians respond to these two works? Answers may not be as obvious as some think.
Erdel proposes a dramatically different way of understanding the typological divine-human relationship in Song of Songs: The female beloved is a type of God, and the male lover is the type of unfaithful Israel.
This article considers strategies shared by Islamic and Christian feminists in exposing and upending biased historical and exegetical methodologies that further attitudes, laws, and social practices that marginalize and oppress women.
Late in 1981 I dug up one of Ellul’s early articles from the Protestant weekly Réforme: ‘La Femmes et les esprits’ (Women and the spirits) and found what we expect when we know Ellul: a maddening mixture of apparently reactionary views and revolutionary ideas.
Feminism is supposed to be good news for women; but does that mean it is automatically bad news for men? Many people assume that it is. What is given to women must necessarily be taken away from men. This is the old “slice of the pie” or “limited good” theory.
Biblical feminists see feminism not only as a social-justice issue but also as an issue of religious freedom. To the goals of political, economic, and societal equality of the sexes, biblical feminists add religious equality. Thus biblical feminists bring the whole scope of Scripture to bear upon discrimination against women.
We can rejoice that increasingly women are freed from unbiblical restraints, at last able to use their gifts as God calls. But we also recognize that this movement of the Spirit has not “just happened.”