Our kingdom vision reminds us that we need to hold tightly to Christ’s redemptive work on the cross. No longer are we bound by the Fall or called to perpetuate the effects of it! We are called to live in a redemptive reality, which is counter to worldly division.
It’s not fair, we might think! If only they had not eaten of the fruit, men and women would be serving side-by-side without the scourge of dominance to distort their view of one another. Work would be fulfilling for all of us and we would not be struggling with the never-ending, unattainable quest for balance.
Life doesn’t come with a manual, and neither does marriage. Whether we’re making difficult decisions, entering new seasons, or dealing with unexpected changes, most of us married folks are just figuring it out as we go.
The women’s Bible study I was attending was going through A Woman After God’s Own Heart by Elizabeth George, one of those guides to “biblical womanhood” that offered a few good insights, but mostly just made me feel guilty and inadequate about my fledgling homemaking skills. Something about the theology seemed off, but as a young mom, I took the older, more experienced women’s words to heart.
The epidemic of women’s unpaid work is a serious problem and it’s one that should concern us as Christians. Whether by implication, necessity, or demand, women aren’t being credited or compensated for their work. They are often taken less seriously as professionals and expected to take sole responsibility for housework and other traditionally feminine kinds of work. Not all labor—such as household work—is the kind of work for which we give and receive a paycheck. But it remains that for much of history, patriarchy has ensured that all of women’s work—official and unofficial and paid and unpaid—is seen as less than, and that women’s labor can be taken for granted.
Recently, someone asked my thoughts on racial segregation in the US church on Sunday mornings: “How will we ever move forward together, as a unified church, if people of color don’t forgive us for the past?”
Often, those outside of the social justice activist community can feel overwhelmed by the concepts and terminology of justice work. Many Christians want to understand these terms and concepts so they can do justice well in their communities and in the world.
What happens when the hall of theology becomes an echo chamber? What happens when half the sky meets God but the church doesn’t want to hear their story? What happens when the theological insights of women are pressed to the margins of Christianity?