This paper seeks to begin to correct the equation of biblical egalitarianism with liberal feminism by considering them on a foundational level—looking at where each locates its authority and how each understands the Bible’s authority.
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.
Even in the Christian church, women are often valued for what they do rather than for who they are. This is why the women’s liberation movement has struck a responsive chord in the hearts of many Christian women.
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.
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.
My Dear Cohorts: The urgency of the occasion dictates the unprecedented action on my part of corresponding personally with all of you. Suffice it to say I would not interrupt your fiendish schedules were the matter not of utmost importance. I am deeply distressed with a new tactic the Enemy seems to be employing. Surely each one of you has admired my optimism through the centuries concerning our eventual overthrow of the Righteous. Indeed, as one reviews the rampant lapse in moral fiber throughout all the world in just the last earthlings’ generation, we all have cause for gleeful gloating!
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.
In an incredibly poetic story, we are told of a wise God who made all things and saw that they were good-that is, until it came to the creation of man. Then God saw that it was “not good” that man should be alone. Humanity, made in God’s image, must be relational as God is relational, sharing mutual love and joy and wholeness.
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.”