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.
There is a considerable lack of clarity at both the popular and scholarly levels about exactly what evangelical feminists stand for vis à vis the standard platforms of conservative Protestantism on the one hand, and secular feminism on the other.
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.
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.
Because International Women’s Day has its roots in the largely-secular history of organized labor and the international socialist movement, we might well conclude that its celebration in the middle of lent is the result of accident rather than design. And yet I discovered during my research for this talk that the motto of the International Ladies’ Garment Workers Union (one of the more militant of the early labor unions) is the phrase “Not By Bread Alone” – the same words with which Moses sent the Israelites into the promised land (Deut. 8:3) and by which Jesus rebuked the devil when tempted to break his forty-day fast by changing stones into bread (Matt. 4:1-4).
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.
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.”