Women
in Comparative Societies
Feminism
in the Protestant Tradition
Starting
points/politics/assumptions:
1. The
Ellison chapter is clearly a product of late-20th century, early
21st century politics - its framing of issues and use of language
clearly influenced
by contemporary social movements - esp. feminist, GLBT. Thus, it
adopts
an overt change orientation, gender justice orientation. It is a
radical
agenda even from a purely secular standpoint.
2. Definition of patriarchy
(from Adrienne Rich)
“Male-controlled social force that uses ritual tradition, law and
language as
well as customs, etiquette, education, and prescribed division of labor
to
ensure female remains subsumed under the male.”
3. Stresses
subjectivity, contexualism in approach to theological study
Contrast
this approach with Sloyans’s piece exactly (Ellison describes the
approach and
tone of Sloyans’s piece exactly although not intentionally)
on
p.54, where he writes: “Three assumptions are characteristic of this
imperial
approach to Christian sexual morals. First, moral truth is
located in the
past, in a tradition defined by patriarchal authority. Second,
theological discourse about sexuality proceeds in a highly abstract,
ahistorical, and largely deductive manner.” You can substitute
for
“sexual morals” and “sexuality “ the word “women and describe Sloyan’s
approach
exactly.
4.
The Ellison chapter assumes that most people would agree that Christian
teachings have sanctioned women’s oppression by men and that the
majority of
the human race finds this objectionable enough to want to do something
about
it.
Example:
“The question is, will Christianity remain a patriarchal tradition, or
will it
be transformed from a male-centered, male-defined, and
female-denigrating
religion into a faith in which men will share with women the cultural
power to
name, including the power to name, invoke, and represent the sacred?”
(51)
5.
Asserts that because God loves us
unconditionally the duty of Christians is to love all others
unconditionally –
and to work for their emancipation.
6.
Asserts that justice is the aim of Christian
faith – “resistance to injustice is the core virtue of Christian faith
in our
time” (45).
7.
only men in divine image of God
8.
only men involved in name-giving
9.
men’s role in women’s liberation
56-57
emphasizes that men must accept their COMPLICITY IN INJUSTICE toward
women,
repenting of wrongdoing, taking concrete steps toward restitution.
stresses
1.
making confession to
women and other men
2.
owning
their sexism
3.
joining in
solidaritous action with women
Concluding
thoughts:
Ellison’s
approach is mostly to point out how wrong-headed Christianity has been
on “the
woman question” and to act as if it’s possible to reverse all this just
by
saying it ain’t so. e.g., “Otherwise stated, life-giving
spiritual power
is found in tradition, Scripture, and contemporary faith experience
that
expresses a loving and caring justice as defined by a justice-bearing,
explicitly feminist faith community accountable to women (emphasis in
original)
(55). Where/how is such a faith community to materialize???