It is undeniable that women are negatively impacted by patriarchy. I can go round after round on how patriarchy teaches women that they are peripheral and secondary in the grand story of God’s relationship with humanity. I can argue for days that gender roles and sexism limit and oppress women. I can write about femicide and gender-based violence, rape culture, female identity, female giftedness, mutuality in relationships, and the consequences of purity/modesty culture on women.
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.
In my last article, "4 Sexist Myths That The Church Should Reject," I did my best to dismantle four sexist myths that have caused significant pain and division in the church. I wasn’t going to add to my list, but after many of you responded with sexist cultural myths of your own, I could see that another list was in the works—with me or without me. So, here goes, people.
Egalitarians believe the Bible promotes two senses of equality: equality of nature and equality of opportunity. Neither requires or even hints that women and men are or should be identical. Egalitarians don’t deny difference, we deny that difference is destiny.
For the first time in modern history, God is placing women in strategic positions of influence and leadership within the church, public, corporate, charity, and voluntary sectors, in unprecedented numbers. Women are called to flourish in these arenas. However, there are significant external and internal issues that hinder women in leadership in unique ways.
Recently I was told the story of a 55-year-old woman currently attending an evangelical seminary. This story, and others like it, drive my upcoming research at the Evangelical Theological Society conference.
Perhaps some of you have heard or read of Luther’s theology on the Christian in the world and his idea of the dual kingdoms of church and state. I’ve come to believe that a Christian woman in academe is embedded in more than a duality of kingdoms, but a plurality.