Much of the research in the area of wife abuse has been done by feminists, some of whom themselves have been victims of wife beating...They have given up on the hope that change will come through social institutions such as the church. Rather than seeing the church as part of the solution to the abuse of women, they almost unanimously perceive the church as a big part of the problem.
An unfortunate history of misinterpretation and abuse has surrounded 1 Corinthians 11:2-16. It has been taken out of context and used to suppress women’s involvement in the ministry of the church. The egalitarian interpretation, however, finally perceives this verse, not as a tool of oppression, but as one with a helpful cross-cultural message.
Ephesians 5:15-6:9 is a Haustafel (a table of household duties) and is the central passage for Pauline teaching on Christian marriage. The passage, along with its reduced parallel in Colossians, is well known by persons of all persuasions on the issue of the relationship between wives and husbands.
I have had a burden for women for about ten years, but, with my African background of marginalization and oppression of women, I had failed to stand alone and fight for equality until I discovered Christians for Biblical Equality. My burden for women was burning because of the oppression my own mother went through.
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.
Perhaps one of the most often-asked questions of a child concerns what he or she wants to do or be upon growing up. While many of us probably did not fulfill our own childhood expectations to be president of the United States, a supermodel, a superhero, a professional athlete, or an astronaut, the topic of one’s calling – of which career is an aspect – still warrants consideration in adulthood. In the realm of theology the doctrine of vocation comprises such reflections. Defining this area of study, Nancy Duff states, “The doctrine of vocation affirms that every individual life with its unique combination of gifts and limitations has divinely appointed purpose and that we are called to glorify God in all that we do."Every individual has a divine calling and is to give God the glory in the pursuit of this life mission. In considering the applications of this doctrine, Christian feminists have a twofold charge, both in understanding their own vocations as well as in service to others who are attempting to discern and fulfill their own life purpose given by their Creator.
Gender does not exist alone, but is, in fact, a social construct. A woman is part of a community that defines and shapes the definition of gender. It is not enough just to focus on gender, as though that will reveal all there is to know about African Christian women. In fact, even the qualifiers “African” and “Christian” are at one level too broad. For example, a woman from Rwanda will have experienced life much differently than one from Nigeria because the social and political situations of each country are quite different. Again, an Anglican raised in the church will have a different perspective on the faith than a newly converted pentecostal. Those differences need not discourage, for they provide the spice which enriches the entire meal. As Denise Ackermann explains, “Difference, once acknowledged, opens the way to participation and inclusiveness.”
Abuse is a curse in our land. One definition of abuse is, “Repeated and targeted abuse (from both attitudes and actions) designed to instill fear and used as a means of control.” The abuser may or may not be aware of his/her motives behind the attitudes and actions.