Feminist Theology

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Thank you for the opportunity to again come around your word and around a subject which I know is potentially very difficult for some folks, the differences in men and women, the differences that you've created in men and women.
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And Lord, we pray that we would be enlightened to the truth of what the scripture says, that we would be submissive to it, and that we would always know that Lord, the author of life is you, and to do life as the author of life intended is obviously the very best way to do life.
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So when it comes to the issue of feminism and it comes to the issue of biblical manhood, biblical womanhood, I simply pray God that you would keep us in line with your truth.
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As the mouthpiece, Lord, I pray you keep my mouth from error.
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I pray that you would keep us guided and directed by your divine wisdom.
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In Christ's name, amen.
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One of the most common objections to the Bible, both inside and outside the church, because if you don't realize it, there are objections to the Bible that come from within the recognized church, the popular church.
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Especially in America, there are people who just outright reject the Bible and yet still go to church.
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And one of the most common objections to the Bible is that it is not relevant to the culture that we live in today.
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In fact, one of the most prevalent objections to the Bible's relevancy comes in what we would call the so-called feminism movement, and that's the title of our lesson today and possibly into next week if we push it out that far, is feminist theology.
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As you know, we've been looking at different types of theology and we've looked at everything from Roman Catholic theology to liberation theology.
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We've looked at the different sets of theological systems.
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And in our book that we're in, it's taken us now to contemporary feminist theological models.
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And I just wanted to start by talking about feminism as a whole.
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Feminism as an ideal often claims that the Bible condemns women to a place of servitude and robs them of their right as equally contributing members of society alongside their male counterparts.
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Feminism, though it claims to be focused on empowering women and expanding their rights, really often does the opposite.
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While it says it fights for women's rights, it robs them of the purpose that God created and intended for them, and that's the part that becomes the most difficult in the argument.
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Feminist claims that a woman who seeks a prosperous career outside the home is to be exalted, and as a result, a woman who finds her place as a keeper of the home is often degraded.
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In fact, how many times have you heard a young girl, somebody says, what do you want to be when you grow up? I want to be a wife and a mom.
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Well, what else? Certainly that can't be all that you want, is to be a wife and a mother.
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And so we've sort of downgraded that as an idea.
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And again, I kind of experienced this myself.
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My wife is a professional domestic engineer.
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She works at home.
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She does have a position that she does now at HURRI that really just started, but for the most part, she works at home doing that too.
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She's answering emails, answering phone calls, and all that is from home.
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So she doesn't leave the home to go and make a living and bring it back to the home.
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She makes her living by being my helpmate in the home, and we work together.
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And people in her family who don't understand the worldview that we hold to tend to look at that very suspiciously.
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And it's like, well, you would have so much more.
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You would have twice as much, possibly more than twice as much, because my wife is educated and she could certainly get a job making probably much more than I make in ministry.
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She did.
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She had a job at Bell South before we had kids where she was making probably a quarter more a year as far as salary goes, because she was making bonuses and everything.
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She was a salesperson.
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And then she gave that up and came home.
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And people just, oh my goodness, that's crazy.
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You would give up all of that.
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So again, feminism says we're empowering women because we've given them this prosperous career, but yet we don't want to empower them to be home.
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We don't want to empower them to be mothers and to be wives because that's servitude.
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And it has it in a negative view.
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Feminism sees any language of submission in marriage basically to be tantamount to indentured servitude and seeks to demonstrate that men are too foolish and immature to really run the house.
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Watch television.
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Watch how TV puts the family dynamic and depends on what it is.
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If in fact it is a children's show, both parents are morons and the kids solve all the problems.
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If it's a regular, normal family show, the father is the moron, the mother is the wise one, and the kids still end up solving most of the problems.
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Oh sure.
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The idea of the wise father who comes home after work and sits down with the kids and solves the problems of the day or does discipline on the children or whatever, that's sort of put aside as old and antiquated and foolish.
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You're saying father knows best would not be popular.
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No, father knows best wouldn't even be an option today.
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To put father knows best would be, you know, I didn't even think about that show, but to even have that title would be almost ridiculous to some people.
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Feminism claims that abortion should be legal because of the reproductive right of a woman to her own body and that childbearing is in fact another form of indentured servitude or just maybe they might say well it's too much of a burden on the woman.
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It's interesting to note and this has been recently made popular on social media.
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It's a cartoon, but it's the truth.
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It says if a father or if a man fathers a child and chooses to abandon it, we call him a deadbeat.
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If a mother is pregnant and she chooses to abort the child, we call her empowered.
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If she doesn't want to be a mother, it's good for her and she's empowered.
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If he doesn't want to be a father, well he's a deadbeat dad.
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So it is interesting how feminism sort of frames the debate and the one who frames the debate wins the debate.
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The one who provides the thesis often is the one who gets to frame it in such a way that he can't lose.
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That's why the movement, and I don't want to get way off on abortion topic, but that is why we fight the battle of pro-choice rather than pro-abortion.
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They chose that and I've actually read literature very specifically that says they chose it for that reason, that it was not by accident.
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It was absolutely by design because no one will say, yeah, I'm pro-abortion.
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Well, nowadays they will.
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They just straight out say I'm pro-abortion.
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I have a video yesterday of an abortion doctor walking outside of the abortion clinic face to face with a preacher who was outside preaching, yelling at him with a knife.
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I love it.
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I love what I do.
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I mean it's sick, absolutely sick.
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He had scissors in his hands, of course, it's almost like a threat.
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He's nose to nose with this street preacher who's just standing there with his hands down, not threatening at all.
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Oh yeah, I know you do.
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You love it.
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You love your sin and you love the culture of death and that's what we have.
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But anyhow, this is what they want because who would be against choice? Especially in America, the home of the free and land of the brave, whatever we are, you know, we're the home of the brave, land of the free, whatever.
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But the point is who's going to be against choice? So they frame the debate as to win the debate and the one who frames the debate often does.
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Even our president, again, I've told this story before in a speech talking about abortion.
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He says, you know, if my daughters were to make a mistake, I would not want them to be punished with a baby.
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What does that say about how we see childbirth? What does that say about how we see motherhood as a punishment, as a bad thing? And that is part and parcel of the feminist ideal and what it has pushed on our understanding of the role of women in our culture.
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Now again, this is not to say that everything that has been touted by feminism is incorrect.
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We're going to talk about the good and the bad and the ugly as we go through this lesson.
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But I just wanted to start by simply saying that the movement itself is, in my opinion, one that's intention is to undermine the role of the family and ultimately replace it with a model which is opposed to scripture.
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And so I think that while there are certain ideals that aren't necessarily incorrect in feminism, I think that the model itself of trying to separate the woman out from her role in the family and giving her a distinct role that's different than the one that God created, I think is part of the problem.
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And I know what I'm saying is unpopular in modern culture.
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I'm also aware that some folks might get offended by me challenging the status of feminism that's been attained in our culture.
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However, I consider...
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I counter this by saying that my job is to always teach what the Bible says, not necessarily teach what's popular.
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And I have been called a sexist on several occasions.
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I don't mean to make light of it by a little laughter, but there have been women over the years who've come to the church who've identified me as a sexist.
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There have been women who left the church in identifying me as a sexist because of the subject of biblical manhood and womanhood.
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One of the possessions I have in my desk is, and I don't say this to brag or anything, it's because it's silly.
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One of the possessions I have in my desk is a letter of hatred.
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I kept it because I received it and so did, at the time, my associate pastor, John Mercer.
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He and I both received the same letter.
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It was handwritten and then photocopied for us to have.
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And it was the most hateful thing I've ever received.
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I mean, just straight how horrible of a person I am and how I'm an agent of the devil and all of these things.
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All because I did not believe that a woman should serve as an elder.
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It just stands as a reminder to me of how much this particular topic has influenced so many people to the point that they're no longer willing to consider anything the Bible has to say on the subject.
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I remember the guy, again, who came to my house to talk about this.
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Not the person who wrote the letter, it was a different guy, but he was on the same subject.
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He came to my house to talk about this.
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We sat down.
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He sat down on my couch.
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I sat in my chair and we started talking.
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And I said, well, you know, the Bible says.
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He said, well, I don't believe everything the Bible says.
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I said, well, that's the problem.
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You're in the wrong church.
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You're in the wrong place.
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Yeah, exactly.
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We can't go any further.
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If you don't believe everything the Bible says, then what in the world are we talking about? The church does.
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According to our constitution, our statement of faith, our bylaws, our church does believe everything the Bible says.
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You're in the wrong church.
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But at least he was willing to be honest.
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I just don't believe that.
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I don't think Paul was right.
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I don't think Jesus was right.
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I don't think Moses was right.
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I think they were all kind of, you know, a little off.
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Yeah, exactly.
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Over the years, I've heard many people say, well, Paul was a sexist.
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Paul, the apostle Paul was a sexist.
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And not only is such a statement erroneous, but it also speaks to the very heart of how that person sees the Bible.
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Because you have to assume that either God didn't inspire the writing of what Paul wrote, or God is a sexist.
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I mean, to push it to his logical conclusion, either Paul was wrong and the Bible's not true, or God himself is sexist.
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Exactly, exactly.
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To call Paul a sexist is to absolutely ignore large parts of scripture.
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And it also ignores what the Bible is.
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We believe the Bible is the Word of God.
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As we said in our study on, what was two studies back? Not existentialism, but what was it? Neo-orthodoxy.
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We said, what was the issue with neo-orthodoxy? They said the Bible is, it contains the Word of God, but it's not the Word of God, it just contains it.
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And what do we say? No, we believe it is the Word of God.
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It actually is the Word of God.
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And when we read the writings of Paul, we're reading what God wanted written for us.
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And so it just becomes very, very, very difficult to just say, okay, well, we can sort of agree to disagree on this.
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I hate that phrase, agree to disagree.
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I know what it means, and I know why people use it, but I say, no, I'm not going to agree that you're wrong.
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Or no, I say, I'm not going to agree that it's okay that you're wrong.
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You are wrong.
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It's not that we're going to agree to disagree.
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I'm going to agree that you're wrong.
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That's what I'm going to say.
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And that may sound hard, and I don't say that about everything.
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You have a right to be wrong, but you're still wrong.
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And so people hate that.
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People hate that you can't tell somebody they're wrong.
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But you should be able to, if they're wrong.
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But here's the actual book part.
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I want us to look at these.
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We're going to look at this a little more closely than we have some of the other pages, because I like the way it's outlined here for us.
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I have one for each of you.
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Here you go, so you guys don't have to double up on the same one.
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You got your book.
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I found a really neat book this week, and I'm not saying I want us to switch books, but I am going to buy it.
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It's called Visual Theology, and it's only like $10 or $11, and I know we already bought this book.
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It's colored.
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It's color.
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It's made for teaching, in a very visual way, theology of the Bible.
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I'm buying a copy for myself to see how it looks, but it's put out by Tim Challies.
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He's a writer.
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He writes a lot of articles and stuff, and I want to see how good it is.
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And if it's really, really good, I might show it to you guys, and if it's really, really, really great, we might end up switching.
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But we're going to continue using this for now.
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I've liked what we've been able to do with it so far, and like I said, we may do that and this at some point, but I am looking forward to it.
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But this is one of the better ones.
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I like how this is laid out, because it says it talks about the roots of feminist theology.
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The rise of the women's liberation movement of the mid-19th, mid-20th century, helped to create a feminist critical consciousness.
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That consciousness, interacting with the Bible and Christian theological traditions, has called for a new investigation of past paradigms and a new agenda for study.
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This new investigation and agenda have resulted in the following models.
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So this is the three models that have come out of this investigation and agenda.
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So let's look first.
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It's the rejectionist, the loyalist, and the last one is the reformist.
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The reformist.
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Okay, so very simple terms here, and we'll read from the book in a minute, but just from very simple terms, let's just kind of figure this out.
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What does the Bible say about the women and the role of women and feminism? There are some who say what the Bible says should be rejected, there are some who say what the Bible says should be loyally supported, and there are some who say what the Bible says should be reformed.
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So there are three perspectives out of what we would call the feminist movement.
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There's the rejectionist, the loyalist, and the reformist.
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Okay, and so on the rejectionist or the post-christian, have you ever heard the term post-christian? Never heard that? Okay, because that's a really important worldview term that's kind of being bantered about right now, and it's the idea we live in a post-christian society.
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There was an idea that there was once an overarching Christian attitude in America.
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You know, people didn't go to work on Sunday.
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People were generally in church.
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At least they understood the propriety of church and why it mattered in society and its importance, and even though we would never say that Christianity was American or America was Christian because you don't become a Christian by simply being born into a country, we would say there was a time when America had a Christian, you know, it was seen as a Christian nation.
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Well, in our modern society, people, especially sociologists, will say we live in a post-christian era, meaning that America is no longer identified specifically as a Christian place.
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America is identified as very secular.
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Okay, so that's the idea of post-christian is that that's where that term really finds its way into the category of socialism, not socialism, sociology, is that we live in a post-christian nation.
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It's interesting that our president said that too.
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Oh, sure.
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Yeah, yeah, yeah, yeah, yeah, yeah.
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The idea of...
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Do you disagree? No, no, no, no.
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I don't disagree that this is a post-christian society.
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I don't, you know, like I said, I don't know that we've ever been a really, I don't know that we've ever truly been a Christian nation, even though people will argue that.
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I say there were Christian foundations to our, to our, the founding fathers and the way that they understood, particularly the sinful nature of man, how he should be governed, blah, blah, blah, you know, those things.
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But in regard to, you know, we've always had sin in our nation, whether it's the, you know, fruit of slavery, different things, you know, there's always been, there's always been sin in our nation.
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And thus, we can't say we're ever perfect.
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So, but anyway, the way he's got it laid out here is the rejectionist model, the loyalist model, the reformist.
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The rejectionist, the viewpoint of the rejectionist or the post-christian wing is they see the Bible as promoting an oppressive, patriarchal structure and rejects it as non-authoritative.
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That's a fancy way of saying they don't believe the Bible.
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They see it as patriarchal.
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What's patriarchal? Well, patriarch is a father.
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Patriarchal means male-dominated.
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To be a patristic or patriarchal society is one that is dominated by men.
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Historically, most societies have been patriarchal.
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Sure, yeah, absolutely.
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So, the argument of the rejectionist, post-christian viewpoint is that the Bible is not God's word to man on this issue, but the Bible is a product of the historical reality that most societies have been patriarchal.
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And as a result of the Bible being written in a patriarchal society, it was written with a patriarchal bent, and as a result of it being written with a patriarchal bent, it has the influence of patriarchal inaccuracies.
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Make sense? It's wrong because patriarchal thinking is wrong, and it's been influenced by that.
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That's the view of the rejectionist.
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Now, there's two types of rejectionism.
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There's the rejection wing and the restoration wing.
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The rejection ring, whose proponents are Friedman, Millett, and Steinem, say that they reject Christianity, Judaism as a whole because they're hopelessly male-dominated.
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You just got to get rid of the whole thing.
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You can't have it.
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You can't make it right.
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It's just too far gone.
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Yeah.
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But there are some in that rejectionist camp, and again, we have those who are, those who say they reject, and then those who say they want to restore, and the ones who say, well, okay, we know that we reject what it's saying, but it can be restored.
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And they would say that they want to restore the religion of witchcraft or accept a natural mysticism based exclusively on women's consciousness.
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So what you see there is an attempt to sort of blend Christianity with other more female-dominated religions, and there are those out there.
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There are religions that really push the goddess mentality.
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I'll never forget that conversation I had in Kmart so many years ago where the lady came up to me and she said, well, my goddess would never send anybody to hell.
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That's what she said because I gave her a gospel track and she was very offended by it, and she handed it back to me.
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She says, my goddess would never send anybody to hell.
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I said, you're right because she doesn't exist.
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But hey, it started a very long, very good conversation between us.
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It actually went to the point where she was writing down scripture verses we were talking about because she had so much nonsense in her brain.
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She didn't know hardly anything about theology at all.
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She had just heard something that she thought sounded good, and she latched on to it.
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Yeah, and having a feminist Jesus.
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There's a movie, Fantastic Four.
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It was a comic book movie came out a few years ago, and in the movie, one of the ladies, the guy said something about God hates me.
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God must hate me, and the lady says, she is not into hate.
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I just remember that response as being, you know, God is a woman, and God is, you know, not a hater or whatever.
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So I just remember that specific line because, again, it's another.
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It's just rather than giving up necessarily Christianity, it's an attempt to restore it to something that it never was.
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So even to call it restoring is a misappropriation of the term because it's not restoring it.
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It's mixing it and turning it and twisting it into something that was never intended to be.
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All right, so we looked at rejectionist views, and we may have time to finish this today because we're just going to look at the other two.
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That's the loyalist and the reformist.
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The loyalist view is, well, I'm going to say this.
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If I say we fall into any category, it's going to be the tradition of the me.
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I'm always scared to say we as a unilateral, we all think the same thing, but I would say me.
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If I fell in anywhere, it would probably be under the loyalist traditional wing, and that is this.
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The loyalist sees no radical opposition, or excuse me, sees no radical oppressive sexism in the biblical record.
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That's what a loyalist, that's the difference between, you know, a rejectionist would say the Bible is full of male-dominated sexism, and the loyalist would say no it's not.
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They would see no radical oppressive sexism in the biblical record.
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So the traditional wing would say, seeks order through complementary roles.
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The role of women in God's created order is to be fulfilled through voluntary submission and dependence in church and family and some in society.
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The divine pattern for men is loving leadership.
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This will not diminish the true freedom and dignity of women.
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I would say that's probably one of the best ways to express the way I see the role of women in church and society from a biblical worldview.
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So if you want to circle that one.
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Yeah, loving leadership and voluntary submission.
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We are, you know, we are not called to beat our wives into submission or to overbear them into submission.
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No, we're not.
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We're called to lovingly lead them, and they're called to voluntarily submit to that leadership, and that's the biblical role.
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Very simple.
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Now there is something called the egalitarian wing, and I do want to explain this because if we said the traditional simply says, okay, God has created men and women for differing roles, and the way that we ought to see men and women are in those roles for which God created them.
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God created men for loving leadership, women for the voluntary submission in the relationship of husband and wife.
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Egalitarian.
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Egalitarian roles or egalitarian positions are different, and you, if you've ever been to a church that has a female pastor but yet would still identify itself as conservative, like a lot of the holiness churches down where my mother goes to church, a lot of them have women pastors but would consider themselves uber ultra conservative and their views on the bible and things like that.
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They would consider themselves egalitarian even if they didn't know that word because the egalitarian position is that the bible calls for mutual submission with neither male nor female relegated to any particular role in the home church or society based solely on gender.
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So this is what you'll hear.
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They will say, well the bible says in Christ there is neither slave nor free, there is neither male nor female, but we are all one in Christ Jesus, and as a result Paul tells us right there in Galatians that we have no question that everyone is equal and thus we can't have this idea that women can't be pastors or can't be elders because we're all equal in Christ.
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So my response to that has always been very simple.
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Unless we believe Paul is disagreeing with himself, then we have to take him in context because he is the one who said in 1st Timothy 2.15 that I suffer not a woman to teach nor have authority over a man.
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I mean he wrote that and he wrote that we're all equal in Christ.
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So is he wrong? Is he contradicting himself? No.
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If you look at the Galatians passage about being equal, he's talking about spiritually we're all equal in Christ.
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No one is losing or gaining their spiritual relationship with Christ by being a male or female, a slaver, free, a Jew or Greek.
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None of that matters when we come to the cross.
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That's Paul's point.
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It's very simple.
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I always pose this as the response question.
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If somebody says, well there's neither slave nor free, Jew nor Greek, male or female, so we're all equal, women can be pastors.
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I say, okay, in my house I have myself, my wife, and my daughter, and we're all saved.
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Is there no positional authority between me and my daughter because we're equal in Jesus Christ? I can't exercise my role as father anymore because she's equal to me in Christ? No, see that's foolish and so is your argument.
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Because that's as foolish, that's the argument they're making, is that because there's equality in Christ there can be no positional distinctions and there are positional distinctions.
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Well and not only two, you would call it disagreeing vehemently, but you'd see none of that.
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No, absolutely.
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So I do not agree with the egalitarian position.
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I take strong stance against the egalitarian position, have taught against it.
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I think that it is an acquiescence to modern feminist ideals to a point that it actually denies very important principles of scripture as far as position and submission in the church and in the home.
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The final one is the reformist view.
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With rejectionist seeing patriarchal chauvinism in the Bible and Christian history and having a desire to overcome it, they share that with the rejectionist view, but its commitment to liberation as the central message of the Bible keeps it from discarding the Christian tradition.
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So the moderate wing would say through exegesis it tries to bring to light the positive role of women in the Bible.
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Some modern reformists search for a usable hermeneutic or liberation in the prophetic tradition.
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In texts not dealing specifically with women, they find a call to create a just society free from any kind of social, economic, or sexist oppression.
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So again, the reformist idea sort of falls almost on the liberation theology stuff where it becomes a lot about, well, yes, there is this chauvinistic view in the Bible, they agree with the rejectionist on that, but we also see good things in the Bible.
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We see things about women who were empowered in the Bible, you know, Ruth and Deborah and Lydia and all these women in the Bible.
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So let's focus on that.
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And that's the moderate view is, well, we'll focus on the good things and sort of just ignore or put away the other things.
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And again, the focus becomes, you know, we want to find liberation and these are good examples of liberation.
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So it becomes about a liberation.
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And so there's a moderate wing and then, of course, there is in every case there's going to be the radical wing.
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Radical wing comes a little different.
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Calls for a more far-reaching feminist hermeneutic of suspicion.
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It begins with the acknowledgement that the Bible has been written, translated, canonized, and interpreted by who? Men.
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Males.
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And because of that, the canon of faith has become male-centered and women through theological and exegetical reconstruction must enter again the central stage they occupied in early Christian history.
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Basically, this is what they say.
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They say in the beginning, women were equal, but through patriarchal history, women have been pushed out.
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So our goal is to bring them back in.
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That's the argument.
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Well, they would argue probably more so early in the church, you know.
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These are people who would argue such things as, well, Mary Magdalene was a disciple versus that she, I mean, she was a disciple, an apostle, rather.
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Let me change the language.
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You know, men and women were disciples of Christ, but Christ chose 12 apostles, one of whom was a devil, was replaced by Matthias, and later, of course, the apostle Paul was chosen by Jesus as one who he said himself was born out of time.
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So ultimately, you could say there are 14 apostles in total, one, of course, being a devil and one being born out of time.
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So there are those who argue, well, Mary Magdalene was apostle on the same positional authority as, say, Peter.
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And there's even writings to that effect making the argument that she was supposed to be that.
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And through history, women have been pushed out and the purpose of the radical position is to bring that back.
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And of course, you'll, this is where you'll get things like the Da Vinci Code, where they find all kinds of literature where they'll say, well, this literature proves this and this, that, and it really doesn't.
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The Nag Hammadi texts, which are the texts that are argued in the Da Vinci Code as being the lost books of the Bible, which they're not.
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But anyhow, so, and we can get into that another time, but the point of the matter is we see in the radical wing a willingness to say, essentially, there's been a corruption, and it's male corruption.
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And our goal now is to pull back the veil of male biblical corruption.
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So we see how this all kind of falls together.
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There's varying views, but there's really only two views.
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As always, there's only two views.
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There's the view that says the Bible is true, the Bible is accurate, and the man, or the one rather, not the man, but God, who is more than man, of course, the one who created life gets to tell us how to do life.
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And to do life the way the Creator intended life to be done is the best way to do life.
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Or there's the other views, and really the only one, and I go back to this not to, not to toot a personal horn or anything, but I think the only view that really holds to that is this one.
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I think the other ones, in some way, shape, or form, whether they be slightly willing to discard or to reinterpret certain passages, whether they're very willing to disregard or put away passages, or whether they're radically willing to put away certain passages, it really comes down to, do we believe the Bible or not? And if so, then we will not identify ourselves, I don't think, as feminists, I think we'll identify ourselves as Christians, Biblicists, whatever.
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We'll identify ourselves with the God of the Bible rather than with a social ideal.
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So anyway, I hope that lesson was helpful.
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Do we have any questions as we have another minute or two before we have to close? I can't believe I finished on time and got it in one lesson.
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Whoever he or she is talking about God, even that long ago.
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I didn't, I don't remember that, but I don't, it's not surprising.
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It's not surprising.
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I even heard some people, I mean I've heard radical foolishness.
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We shouldn't say amen, we should say a-women.
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I mean just foolish stuff.
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Indulgent nonsense.
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Yeah.
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John Wayne, he did a movie and it was filmed in an area that was an old nuclear test site.
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Many of the cast members of that movie died of cancer.
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Him, I think maybe it was Yul Brynner, there was a couple other ones, even the leading lady, I can't remember the name of the movie, but a lot of people who filmed that movie died of cancer.
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Well anytime you go to Hollywood and become infected with the Hollywood disease, you're going to have a change in your life.
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You'll be silenced or you conform.