Feminist Foundations

I finished adding some final touches on my latest Women's Studies paper for Feminist Foundations.  I still chuckle when I remember that I am focusing on Women's Studies in college, and not because I don't know why I doing it or what job I will be able to score, but because I could have never imagined how much this subject would change my life.

If you can and are willing, check it out and please tell me what you think.

Christian Women Leadership: Rediscovering Support from Ancient Tradition

            The rise of radical feminist thought has been a strong motivation behind a surge of groundbreaking ideological and theological work, especially in the realm of Christianity.  In a Western world mainly ran by men, former values and beliefs are now being challenged by both female and male thinkers who truly believe something needs to be done in order to improve the religious culture and exemplify its teachings.  Many individuals believe that institutionalized religion has historically disregarded the importance of the woman’s role within the congregation and society due to dichotomous gender-structuring.  However, an increase in dialogue throughout the world concerning the issues involved with gender segregation has scholars and common-folk alike searching for new answers.  Each denomination within Christianity is involved in this debate, whether the denomination is calling for reevaluations or seeking to continue with the patriarchal tradition; some denominations are progressing towards gender equality quicker than others.  This debate and search for truth will not subside until clarity is found because countless individuals within society base their lives on religious beliefs.  Although non-traditional, non-denominational churches are also involved in this debate, this article focuses mainly on historically traditional denominations.  Reevaluations of canonical scripture by biblical experts and experiences of clergy within the traditional Christian denominations serve as testaments that women should be humbly willing to take on leadership roles within the church.

            To begin, Janette Cranshaw, a Catholic feminist theologian and writer, claims in “Pondering the Issue of Women’s Ordination in the Roman Catholic Church” that God’s direct interaction with Mary in beginning a new salvific covenant with humanity is an indication that He is choosing women, along with men, as recipients of grace and proclaimers of the gospel message (Cranshaw 2).   If women were chosen by God as important carriers of a message that promised salvation for humanity, then it would be a disservice to women and the entire church to limit priestly eligibility solely to men.  Cranshaw furthers her argument by stating that there is no biblical record of Jesus prohibiting women from presiding at the Breaking of Bread, an event in the Catholic Church that is performed predominantly by men (Cranshaw 5).  This lack of equality and mistake by the early Catholic Church could be a sin against the Holy Spirit due to a refusal of recognizing an elimination of cultural tradition and the establishment of a new egalitarian system (Cranshaw 4).

            Additionally, N.T. Wright, a world-renowned male New Testament scholar, demonstrates in a conference lecture entitled “Women’s Service in the Church:  The Biblical Basis” that relatively new biblical interpretations have functioned as a support for women serving as leaders.  Wright states that the creation of humans into two separate genders does not serve as an essential part of what is means to be “created in God’s image.”  He argues that plants and animals alike were given male and female genders.  Although gender does serve as an important factor within creation and humanity, it fails to explain what being “image-bearers” of God actually entails (Wright 5).  Wright then shifts his focus to specific scriptures that address gender issues within the early Christian church.  The Gospels and Acts display women being the first to enter the empty tomb, the first ones to encounter the risen Jesus, and the first individuals to be responsible for sharing the good news.  Additionally, Wright states that Paul addresses a woman named Junia as an apostle in Romans 16:7 (Wright 15).  N.T. Wright addresses the importance of being strongly aware of the contextual and historical implications surrounding scripture before making any personal interpretations. 

            Furthermore, Reverend A. Elaine Crawford, an associate pastor for Cascade United Methodist Church, states that she cannot help but notice convergence and similarities with the tenets of womanist theology while she studies Wesleyan tradition.  While womanist and feminist thought has served as a catalyst for progression in gender equality, United Methodists, a traditional denomination, have also been primary agents of change in the struggle for women’s rights within the Christian realm (Crawford 3).  John Wesley, the founder of the Wesleyan tradition, was especially outspoken towards the discrimination of black men and women because he focused on God’s grace breaking down cultural barriers through the power of the gospel of Jesus Christ (Crawford 17).  Crawford and Wesley both saw that women’s experience is a crucial tool for theological interpretations.  Crawford believes that Jesus Christ, black men, and women all share the common fact that they were oppressed, tortured, and seen unworthy of life (Crawford 19).  However, Jesus sacrificed himself in order that wholeness and freedom might be possible, which served as a life-changing message for slaves.  In turn, Christian women and men can lead by being agents of peace, hope and love through the message of the gospel.

            For example, Stephanie is a Methodist minister who leads three small Methodists churches in Missouri.  Along with being physical leader of three congregations, Pastor Stephanie is a full-time seminary student.  When asked, she denies feeling any negativity within the churches due to her gender, but she states there are probably more pressing issues dealing with her young age of 33 years old (Albee 6).  Stephanie mainly disregards clinical or sociological interpretations made by certain scholars on the issue of her leadership role because she believes there is a lack of importance on faith.  There is strong conviction within her that believes God is at work and that she is exactly where she needs to be (Albee 13). 

            Moreover, there are other women with stories that serve as strong indications that women can and should lead in Christian churches.  Una Kroll is a woman who struggled for fifty years to convince herself that women could serve as priests in the Anglican Church.  She has spent her entire life’s work searching for ways to improve disadvantaged lives of women.  Kroll had been discouraged by other women to become ordained because many women saw the church as simply a “men’s club” (Kroll 5).  However, she was ordained at the age of 71 and states that “becoming a priest has been like coming home; for the first time in my life, I know myself to be the person who God created me to be” (Kroll 9).  She encourages young women to continue seeking ways to use their God-given gifts to their full potential, especially if that means entering into the episcopate. 

            Also, there are women who serve as ancient historical figures in support of having female leadership within Christianity.  Christina of Markyate lived during the first half of the twelfth century and was recognized by society as an authoritative Christian figure.  The affirmation of the women’s experience during the Middle Ages was affirmed by Christina’s widespread influence and fame throughout Europe, and also by her interaction and relationship with the Divine (McLaughlin 100). 

            On the contrary, there are numerous individuals and doctrines that ignore or deny the possibility of women leadership.  A large portion of reformed theology holds a firm belief that the Bible is a completely inerrant piece of literature, and the Bible does not need any other resource for interpretation.  John Piper is a Presbyterian preacher who, by many, stands as a prominent figure in biblical doctrine.  Although late in age, Piper remains an important personage in many hot topic debates within the church.  His website, Desiring God, allows individuals to ask questions for him to answer, and one question he answered was, “Should women become pastors?”  For evidence, Piper quotes 1 Timothy 2: 12, which states that Paul does not allow women “to teach or exercise authority over a man” (New American Standard Version).  He adds to his argument that none of the apostles were women, and women should use their gifts to support and help carry man’s leadership in the church (Piper 6).  In essence, Piper opposes women becoming pastors, and countless pastors throughout our nation and world have similar ideologies.

            However, there are issues with Piper’s interpretation, and some of those issues have already been examined.  One major issue of this type of interpretation is its limitation due to a lack of contextual background information.  N.T. Wright states that the church being addressed in 1st Timothy had issues with female-only Greek cults following Artemis.  Paul, Wright argues, is encouraging the women to allow time for personal growth and development and to not seize control like the other major religion in Ephesus (Wright 42).  The fact that women were the first followers to be witness of Jesus’ resurrection is also incredibly important.  It has also been stated that Paul refers to Junia, a woman, as an apostle of Jesus, which negates Piper’s statement than none of the apostles or early disciples were women. 

As a result of the strong determination of women and men, societal and religious norms are being questioned and challenged to reevaluate what is truth.  However, this issue of gender dichotomy within religion is not a new subject, for women have been fighting for centuries to earn a position of respect within a patriarchal system.  Gender stereotypes are socially constructed, especially in the realm of religion, and brave individuals will be responsible for positive change within traditional churches.  New scholarly interpretations of biblical scripture are allowing religious practitioners to view this issue of gender in a whole new light, along with the growing amount of women leadership stories. 

Works Cited

Albee, Robin. "A Clergywoman Of The New Generation: Evolving Interpretations Of Gender And Faith." Sociology Of Religion 61.4 (2000): 461. Religion and Philosophy Collection. Web. 9 Feb. 2012.

Cranshaw, Janette. "Pondering the Issue of Women's Ordination in the Roman Catholic Church." Women Can Be Priests. Jan. 2000. Web. 07 Feb. 2012.

Crawford, A. Elaine. "Womanist Christology And The Wesleyan Tradition." Black Theology: An International Journal 2.2 (2004): 213-220. Religion and Philosophy Collection. Web. 9 Feb. 2012           

Kroll, Una. "Priesthood and Womanhood: Questions and Answers." Woman Can Be Priests. 2003. Web. 06 Feb. 2012.

McLaughlin, Eleanor. "The Christian Past: Does It Hold a Future for Women?" Womanspirit Rising. San Francisco: Harper, 1992. 93-105. Print.

Piper, John. "Should Women Become Pastors?" Desiring God. 29 Feb. 2008. Web. 09 Feb. 2012.

Wright, N. T. "Women’s Service in the Church: The Biblical Basis by N.T. Wright." N.T. Wright Page. Web. 09 Feb. 2012.