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.[1] 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.[2] 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.[3][4][5][6] 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.[7] 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.[8][9]
^Hassey, Janette (1989). "A Brief History of Christian Feminism". Transformation: An International Journal of Holistic Mission Studies. 6 (2): 1–5. doi:10.1177/026537888900600201. ISSN 0265-3788.
^Daggers, Jenny (2001). "'Working for Change in the Position of Women in the Church': Christian Women's Information and Resources (CWIRES) and the British Christian Women's Movement, 1972-1990". Feminist Theology. 9 (26): 44–69. doi:10.1177/096673500100002604. ISSN 0966-7350.
^McEwan, Dorothea (1999). "The Future of Christian Feminist Theologies—As I Sense it: Musings on the Effects of Historiography and Space". Feminist Theology. 8 (22): 79–92. doi:10.1177/096673509900002206. ISSN 0966-7350.
^Mclntosh, Esther (2007). "The Possibility of a Gender-Transcendent God: Taking Macmurray Forward". Feminist Theology. 15 (2): 236–255. doi:10.1177/0966735007072034. ISSN 0966-7350.
^Polinska, Wioleta (2004). "In Woman's Image: An Iconography for God". Feminist Theology. 13 (1): 40–61. doi:10.1177/096673500401300104. ISSN 0966-7350.
^Beecheno, Kim (2021-11-22). "Conservative Christianity and Intimate Partner Violence in Brazil". Religion and Gender. 11 (2): 245–264. doi:10.1163/18785417-bja10007. ISSN 2589-8051.
^Clack, Beverley (1999). "Thealogy and Theology: Mutually Exclusive or Creatively Interdependent?". Feminist Theology. 7 (21): 21–38. doi:10.1177/096673509900002103. ISSN 0966-7350.
^Hassey, Janette (1989). "A Brief History of Christian Feminism". Transformation: An International Journal of Holistic Mission Studies. 6 (2): 1–5. doi:10.1177/026537888900600201. ISSN 0265-3788.
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