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Christian feminism is an aspect of feminist theology which seeks to advance and understand the equality of men and women morally, socially, spiritually, and in leadership from a Christian perspective. Christian feminists argue that contributions by women in that direction are necessary for a complete understanding of Christianity.[1] Christian feminists believe that God does not discriminate on the basis of biologically-determined characteristics such as sex and race.[2] Their major issues include the ordination of women, male dominance in Christian marriage, recognition of equal spiritual and moral abilities, reproductive rights, and the search for a feminine or gender-transcendent divine.[3][4][5][6] Christian feminists often draw on the teachings of other religions and ideologies in addition to biblical evidence.[7] The term Christian egalitarianism is sometimes preferred by those advocating gender equality and equity among Christians who do not wish to associate themselves with the feminist movement.
[edit] HistorySome Christian feminists believe that the principle of egalitarianism was present in the teachings of Jesus and the early Christian movements, but this is a highly contested view. These interpretations of Christian origins have been criticized for "anachronistically projecting contemporary ideals back into the first century."[8] In the Middle Ages Julian of Norwich and Hildegard of Bingen explored the idea of a divine power with both masculine and feminine aspects.[9][10] Feminist works from the fifteenth to seventeenth centuries addressed objections to women learning, teaching and preaching in a religious context.[11] One such proto-feminist was Anne Hutchinson who was cast out of the Puritan colony of Massachusetts for teaching on the dignity and rights of women.[12] The first wave of feminism in the nineteenth and early twentieth centuries included an increased interest in the place of women in religion. Women who were campaigning for their rights began to question their inferiority both within the church and in other spheres justified by church teachings.[13] Some Christian feminists of this time period were Katharine Bushnell, Catherine Booth, Frances Willard, and Elizabeth Cady Stanton. [edit] Issues
[edit] Women in church leadershipMain article: Ordination of women In both mainline and liberal branches of Protestant Christianity, women are ordained as clergy. Even some theologically conservative denominations, such as Assemblies of God,[14] ordain women as pastors. However, the Roman Catholic church, the Southern Baptist Convention which is the largest Protestant denomination in the U.S.,[15] and most churches in the American "non-denominational" movement prohibit women from entering clerical positions.[16] Some Christian feminists believe that as women have greater opportunity to receive theological training, they will have greater influence on how scriptures are interpreted by those that deny women the right to become ministers.[17] [edit] Reproduction, sexuality and religionSee also: Christianity and abortion Conservative religious groups are often at philosophical odds with many feminist and liberal religious groups over abortion and the use of birth control. Scholars like sociologist Flann Campbell have argued that conservative religious denominations tend to restrict male and female sexuality[18][19][20] by prohibiting or limiting birth control use,[21] and condemning abortion as a sin.[22][23] Christian feminists contend that a woman's "right to control her pregnancy is bounded by considerations of her own well-being" and that her God-given free will must be respected.[24] A number of socially progressive mainline Protestant denominations as well as certain Jewish denominations and the group Catholics for a Free Choice have formed the Religious Coalition for Reproductive Choice.[25] The RCRC often works as a feminist organization and in conjunction with other American feminist organizations with the goal of achieving a world in which religion does not restrict the rights of women.[26] [edit] Feminine or Gender-transcendent GodChristian feminists believe that gender equality within the church cannot be achieved without rethinking the portrayal and understanding of God as a masculine being.[27] The theological concept of Sophia, usually seen as replacing the Holy Spirit in the Trinity, is often used to fulfill this desire for symbols which reflect women's religious experiences. How Sophia is configured is not static, but usually filled with emotions and individual expression.[28] For some Christian feminists, the Sophia concept is found in a search for women who reflect contemporary feminist ideals in both the Old and New Testament. Some figures co-opted for this purpose include the Virgin Mary, Mary Magdalene,[29] Eve,[30] and Esther.[31] Others see God as entirely gender-transcendent[32] or focus on the feminine aspects of God and Jesus[33] [edit] References
[edit] See also
[edit] Further reading
[edit] Journals
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