Because egalitarians understand how women have been muted in the church, we can help support Black women and give them a voice in the church and civil rights movement. The church must create spaces for Black women to lead and be heard.
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.
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.
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.
In the past few years, numerous people have asked me why I make such a big deal about gender equality. Have I experienced such extreme inequality? What traumatic experience drives my activism? Why am I so passionate and outspoken about this issue? People often assume that a tragic event in my personal life led to this behavior.
In the last few years, it has become popular for people (especially celebrities) to identify as “feminists” on the secular stage. While this may sound like a positive trend, it has effectively rendered the term “feminist” meaningless. Anyone can join the club. You can be a pornographer or hold deeply sexist attitudes toward women while simultaneously self-identifying as a “gender equality advocate” because you supposedly “love women.”
In a recent Arisearticle, Amy Buckley recounted an exchange between herself and a group of men who accused Christian feminists of using a hermeneutic of pain to interpret the Bible. It was their way of suggesting that feminists do not understand Scripture because they identify strongly with people who suffer.
Recently, I received a couple of e-mails from a few well-meaning friends suggesting that I tone it down with social media posts advocating for women in ministry. These friends suggested that my posts caused tension, made the church look bad, and would turn people away from attending church.