Christian feminism

School of theology

Christian feminism is a school of Christian theology which uses the viewpoint of a Christian to promote and understand morally, socially, and spiritually the equality of men and women. Christian theologians argue that contributions by women and acknowledging women's value are necessary for a complete understanding of Christianity. Christian feminists are driven by the belief that God does not discriminate on the basis of biologically determined characteristics such as sex and race, but created all humans to exist in harmony and equality regardless of those factors. On the other hand, Christian egalitarianism is used for those advocating gender equality and equity among Christians but do not wish to associate themselves with the feminist movement. Christian feminists and scholars believe that interpretations of biblical texts as well as works of some religious figures may push sexist traits or responsibilities that if they are not acknowledged, may continue to perpetuate the patriarchy present in the church. The issues that arise from the patriarchy in the church include the discouraged ordination of women, the lack of equality in a marriage, abortion rights, the lack of recognition for women's spirituality, and pushing a masculine image of God. Concerns also exist over how women are handled in today's culture since they are expected to be subordinate to men, according to how early Christian religious writings are interpreted. Despite that, women are continuing to pursue the goodness that the Christian faith teaches them and an example is Japan's Woman's Christian Temperance Union. Through interpretations of biblical texts and writings of early religious figures, Christian feminists and scholars draw from these sources to argue both sexism present in Christianity and the equality that should be present between men and women. These texts then present the inconsistencies of concepts that emerge between the writings of religious figures and the Bible.

Some Christian feminists believe that the principle of egalitarianism was present in the teachings of Jesus and the early Christian movements such as Marianismo, but this is a highly contested view by many feminist scholars who believe that Christianity itself relies heavily on gender roles. In the Middle Ages Julian of Norwich and Hildegard of Bingen explored the idea of a divine power with both masculine and feminine characteristics. Proto feminist works from the fifteenth to seventeenth centuries addressed objections to women learning, teaching and preaching in a religious context. 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. 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, which had previously been justified by church teachings. Some Christian feminists of this period were Marie Maugeret, Katharine Bushnell, Catherine Booth, Frances Willard. During the 1960s and 1970s many evangelical women were influenced by the civil rights movement. Christian Feminists began writing and publishing articles concerning reproductive rights as well as inequality in marriage and in the religious hierarchy. and Assemblies of God, ordain women as pastors. However, the Roman Catholic Church, the Eastern Orthodox Church, the Southern Baptist Convention (the largest Protestant denomination in the U. S.), as well as the Church of Jesus Christ of Latter day Saints (LDS Church), and many churches in the American Evangelical movement prohibit women from entering clerical positions. 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.

Some Christian feminists believe that gender equality within the church cannot be achieved without rethinking the portrayal and understanding of God as a masculine being. How Sophia is configured is not static, but usually filled with emotions and individual expression. Eve, and Esther. Others see God as entirely gender transcendent, or focus on the feminine aspects of God and Jesus. The United Church of Christ describes its New Century Hymnal, published in 1995, as "the only hymnal released by a Christian church that honors in equal measure both male and female images of God."

The following are a few translations of Greek Christian texts and biblical texts that show the roles that women partook in the Christianity and their actions that exemplify a follower of God. Mary, the mother of Jesus, is a prominent example of the significance of women in Christianity. When she was approached by Gabriel the archangel, she has shown her devotion to God by accepting His summoning to become the mother of Jesus Christ, the Savior. In Ecclesiastical History 5.1.3 54, Blandina who was tortured remained strong despite the pain as she was guided by God's glory. She proclaims, "I am a Christian; we do nothing to be ashamed of," regardless of the sufferings she went through for being Christian. The section in Gerontius, Life of Melania the Younger 42 48 is about Melania's attempt to teach women the virtues of a Christian woman to fully serve Jesus Christ. She taught the importance of never being distracted by temptation and to dutifully follow the teachings of the Psalm. Furthermore, Melania inspires her fellow women to unwaveringly devote themselves to God and fight for their faiths.

In addition to learning the importance of women in Christianity through biblical texts, learning also about how Christianity affects women in the contemporary timeframe is crucial. This section demonstrates how the patriarchy interwoven into Christianity remains harmful to women even in contemporary society, whereas when Christianity is applied without implying the submission of women, it allows women to be able to fully participate in the religion. In a research determining the effect of Christianity on domestically abused women, more complications arise in São Paulo, Brazil, in dealing with domestic violence when these situations are dealt by people influenced by the patriarchy that has woven its way into Christianity. In addition, these women are also troubled by the abuse they have experienced due to the teachings of the Christian faith. For instance, a woman, Adriana, said that despite being abused by her husband who is a policeman, she felt unable to leave her husband as she believed that her marriage was blessed by God. Upon admitting her situation to a pastor and his wife, they told her that fervent prayer will answer her troubles. To change Adriana's perspective, Edna, a psychologist and a woman who also grew up in a Pentecostal culture, helped Adriana navigate her husband's abuse and her faith. By doing so she allows Adriana as well as other women she has helped to reflect on whether the violence that they are receiving from their husbands is a situation that God would want them to remain in. In addition, there are religious figures such as pastors and priests that have told these abused women that their belief in God will bring change. Sometimes, these women are told that their abuse is caused by their own inadequacies. On the other hand, amidst the patriarchal history of Japan, Japanese women who have been politically involved by demanding equal treatment congregated and founded the Woman's Christian Temperance Union which allowed them to support one another and flourish in their careers. A notable member of the organization is Ushioda Chiseko, a charity activist whose altruistic pursuits were driven by her Christian faith. Her contributions include advocating the role of women socially and politically and helped impoverished women gain vocational skills. Another notable member of the organization is Hani Motoko, who is known as the first female journalist in Japan. Through her participation in the WCTU, the organization helped Motoko gain attention to her works. Motoko's devotion to Christianity began when she enrolled in a Christian school. Later in her career as a writer, she wrote of a Christian orphanage that informed readers about how to help orphans have more resources and facilities through donations. Motoko also later established household reforms which promote that both men and women should share responsibilities in a home. The articles mentioned above give insights both about how women show their devotion through Christianity and its impact on their lives and also how women are treated by people of the faith. As these accounts only focus on certain groups of Christianity, they should not be treated as though they reflect all contemporary women's experience in Christianity.

There have been multiple Popes, like Pope John Paul II and Pope Francis, who have referenced a type of Feminism in their addresses to the public. Pope Francis is quoted saying the "irreplaceable role of the woman in the family [t]he gifts of delicacy which are a richness of the feminine spirit, represent a genuine force for the life of the family without which the human vocation would be unrealizable." Some men and women took Pope Francis words as a "vivid hope" that women will take a more prominent role in the Catholic Church. These same women and men also believe that "Radical Feminism" is the cause for the teachings of then Pope John Paul II to be viewed as negative, they also believe that Pope John Paul II was taking great strides, at least for his time, to include women in the church. 20th century figures like Dorothy Day and Mother Teresa show the diversity of possibilities for women in modern Catholic community.

Another branch of Christianity that tends to be conservative on the role of women, especially women’s ordination, is Eastern Orthodoxy.

The Southern Baptist denomination has largely taken a complementarian position on women in recent years.