Tag Archives: pro-women

On Being Pro-Life and Pro-March

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This past Saturday, nearly three million women in the United States and millions more around the world participated in the Women’s March on Washington to protest the misogyny, racism, xenophobia and more of Donald Trump’s campaign rhetoric, in the hopes of tempering his policies now that he is president.

In this video, the founders of the Women’s March explain why they organized this event:

Sadly, this “inclusive movement” chose to exclude pro-life sponsors.  Early on, Planned Parenthood became one of two premier sponsors, and in the weeks leading up to the march, the organizers removed the sponsorship of several pro-life groups, essentialy uninviting around 40% of women–those who believe human rights begin in the womb.  A growing number of people want restrictions on abortion, as this poll shows, and these videos demonstrate:

For many, participating in the Women’s March on Washington was no longer an option after they excluded pro-life sponsors and because of the prominence of Planned Parenthood in the event.  And for many conservative Christians looking on, it was mystifying why any Christian would participate.  I have been doing my best to read and listen to different voices explaining their choice to either march or not.  One post in particular got my wheels turning a few days before the march.  Laura Martin questions the effectiveness of Planned Parenthood, reflecting on her experience as a nurse for 18 years and examining their website, asking,

Why do so many defenders of Planned Parenthood portray them as providing services that they do NOT actually offer?

Why not just honestly proclaim that Planned Parenthood’s focus is on birth control, STDs, and abortion?

Why did Planned Parenthood change their website to give the appearance that they offer prenatal care?

As a pro-life Christian, I believe that all life, beginning in the womb, is sacred and deserving of dignity, care and equal rights.  But I also believe that making abortion illegal in all circumstances is not the answer.  The legality of abortion does not change the number of abortions that occur, but the safety of women is impacted by criminalizing abortion.  After eight years of democratic policies providing easier access to birth control and better sex education, our nation’s abortion rate has hit an all-time low since the passing of Roe v. Wade.  The language Donald Trump used while campaigning to describe late -term abortion shows his ignorance at the painful dilemma parents face when forced to choose a medically-necessary late-term abortion.  For instance, this mother’s account is a must read.

Although staunchly pro-life, I am also pro-dialogue, and I am very much pro-woman.  I don’t think abortion is an issue that will go away without working together with people from different ideologies and priorities.  As on all difficult issues, I believe that, “With an abundance of counselors there is victory” (Proverbs 15:22).  The more we are polarized, the longer it will take to heal our nation.  By considering diverse perspectives, we better see the nuances of each issue and thus come to better solutions.

I have seen some lump all protesters together as “vulgar, baby-killing feminists.”  I don’t think it is fair to vilify the entire Women’s March on Washington because of disagreements on abortion or because of the actions/words/costumes of the far-left factions participating.  There were dozens and dozens of reasons why women, men, girls and boys from around the world were protesting.  Here are some posts from Christians who participated expressing their reasons for marching.

For some, being pro-life means being pro-social justice:

In a Facebook post, Father Martin said further,

These Sisters are pro life. And so am I. That’s why they were marching for social justice. I salute all the women religious, and all women and men, who were trying to advocate for life and justice this weekend in their own way.

Were all 1,000,000 people who marched across the country on the same page about life issues? No. Clearly not. But these Sisters, and many who marched, knew exactly what they were praying and advocating for: justice, peace and life. If we waited until everyone agrees with us before we set out to help, we’ll never leave our homes. Would you join in a march against the death penalty with people who disagreed with you on abortion? I would. Would you join in a march against abortion with people who disagreed with you on the death penalty? I would.

Part of advocacy is being part of the mix and being willing to mix it up with people you disagree with, even strongly. That’s how conversations start. That’s how bridges are built. That’s how conversion starts.

Even if some people misunderstand you.

So yes, I’m pro life, pro social justice…and pro Sister.

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For others, being pro-life means supporting the BLM movement and speaking up against racism, blocking refugees, etc.:

For some, marching was important because of the disenfranchisement of women through patriarchy, misogyny, sexism, rape culture, etc.:

And for the pro-life protesters who showed up to march, they were there because unborn girls matter too:

Here are some of my favorite posts I’ve come across in the days since the march:

This open letter from a pro-life, Republican, SAHM, Renee Contreras De Loach, was really powerful.

I am a married, Pro-Life, Republican, mother of two, and I marched. I wrote this in light of how many women are attempting to shout down women who marched. The myopia of those belittling our efforts is befuddling. I suppose this is where we have arrived – us vs. them until bruised and bloodied we all fail. To all the women who believe they have plenty of rights and they are plenty equal… how do you think you got those rights? The short sightedness and historical amnesia at play here is dangerous. It was barely 100 years ago that women were being beaten and jailed for trying to VOTE.

In A Christian’s Place is in the Resistance, Luke Edwards says,

If one more person quotes Romans 13:1-6 to prove that Christians should blindly submit to authority, I’m going to cry.

When you quote this verse, you are quoting a man who stood up against authorities over and over again. He spent at least 5 years of his ministry in prison for deliberately breaking laws that were in conflict with the kingdom of God.

Sojourners has been publishing the #WhyIMarch stories of Christians on this page.  For example, Elena Ampeire says,

My husband and I left our four young children and took two overnight busses to march in D.C. because we believe that “Love Trumps Hate.” Our faith teaches us to love and support those who are marginalized by those in power. In our society, we believe this to be women (particularly women who have been sexually assaulted), immigrants, refugees, Muslims, people who are LGBT, people with disabilities, and people of color.

Sarah Bessey captured the tension Christian feminists feel, caught in the middle of conservatism and liberalism, seeking justice and mercy while feeling ostracized by the very groups we identify as:

I identify as part of a group of people who receive their fair share of criticism.

And to be honest I think a lot of the criticism has a grounding in truth.

There are things Christians do that I find wrong and embarrassing and unholy and counter to the Gospel.

There are things feminists do that I find wrong and embarrassing and unholy and counter to the cause.

But here I am. I’m a Christian. And I’m a feminist. 

I’m not fully represented by what those labels mean. They’re imperfect. And I know that the stereotypes of those labels cannot sum up the vast majority of the people I know who live within them.

Beth Allison Barr wrote a cool piece about a fifteenth century writer who challenged the misogyny of her day, encouraging us to carry on by her example.

Christine de Pizan used her voice to speak for other women. She didn’t convey much concern about who those women were or what they believed; her focus was on making a better world for all women.

As a Christian woman, I can’t help but think Christine was right. She realized that misogyny hurts all of us, whether we recognize it or not, and it especially hurts those already marginalized by economics, education, race, even religion. Christine de Pizan used what she had to fight against that misogyny; to love those who God loves; to help make the lives of women better, even the life of that “poor woman who pays too high a price”. I would like to think that her fifteenth-century vision is one that all of us–regardless of political affiliation–can still embrace.

So, I share all of this to say: if you see posts about the Women’s March on Washington, do not assume that your friend is pro-choice.  Many pro-life activists participated and many pro-life Christians support the march from home because they believe in the power of protest to effect change in the world, and there is much that needs to be changed.  Let us all continue to pray for President Trump and his cabinet, let us pray for our country, and let us continue to resist, speak truth to power, and show up and stand with the vulnerable.


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Was Jesus Really a Complementarian???

In an article published today on The Gospel Coalition, Kevin DeYoung, senior pastor of University Reformed Church in Michigan, writes that Jesus was simultaneously pro-woman and complementarian¹.  He shares a long and beautiful list of interactions that Jesus had with women throughout his life and ministry, and then points to Jesus’ 12 male disciples as the proof that although women were of equal value to Jesus, he reserved leadership for men and was therefore complementarian (i.e. traditional, hierarchical, or patriarchal).  TGC is almost synonymous with complementarianism, posting regularly on God’s design for gender roles, even positioning gender roles as a critical part of the Gospel – generally understood to be the Good News that Jesus came to restore his creation and redeem us to right relationship with God…and to our gender roles for all eternity?   

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I certainly agree with DeYoung that Jesus’ interactions with women were revolutionary.  It is often these same interactions that plant a seed of doubt in the mind of complementarians who come around to an egalitarian² theology.  If this is how Jesus treated women at a time when Jewish men daily were thanking God that he did not make them women, why do our churches treat them any differently?

In “Our Pro-Woman, Complementarian Jesus”, DeYoung says,

Out of a cultural background that minimized the dignity of women and even depersonalized them, Jesus boldly affirmed their worth and gladly benefited from their vital ministry. He made the unusual practice of speaking freely to women, and in public no less (John 4:27; 8:10–11; Luke 7:12–13). He also frequently ministered to the needs of hurting women, like Peter’s mother-in-law (Mark 1:30–31), the woman bent over for 18 years (Luke 13:10–17), the bleeding woman (Matt. 9:20–22), and the Syrophoenician woman (Mark 7:24–30).

Jesus not only ministered to women, he allowed women to minister to him. Women anointed Jesus and he warmly received their service (Matt. 26:6–13; Luke 7:36–50). Some women helped Jesus’s ministry financially (Luke 8:2–3), while others offered hospitality (Luke 10:40; John 12:2). A number of women—Mary Magdalene, Joanna, Susanna, Mary the mother of James and Joses, Salome, Mary and Martha—are mentioned by name in the Gospels, indicating their important place in Jesus’s ministry. Many women were among Jesus’s band of disciples. And perhaps most significantly, women were the first witnesses to the resurrection (Matt. 28:5–8; Mark 16:1–8; Luke 24:2–9; John 20:1–2).

DeYoung could elaborate on his mention of John 4 – the story of the Samaritan woman at the well, who Jesus ministered to despite cultural taboos (and even contradictory to the much-followed complementarian “Billy Graham Rule” of never being alone with a woman), who then went into her city as the first missionary, converting many.

He could mention that Jesus submitted, at somewhere around 30 years old, to his mother’s wish that he turn water into wine at the wedding at Cana, his first miracle.

love that women were the financial backers of Jesus’ ministry.  There is no mention in the Bible of any men doing so.  Complementarians generally assign finances to the role of males, as a source of power and authority that transcends the domestic duties of women.

At a time when women were not eligible to give witness in a court of law because of their lowly status and questionable ability in the eyes of the patriarchal culture, Jesus first appeared to women at his resurrection.  Let that sink in.  If women are not to teach men, as complementarians believe that teaching is a form of authority, and women are not to have authority over men, should they have gone back to the 12 grown men and told them, or held the Good News under their hat until Jesus spoke directly to the men who could then spread the Good News to others?

DeYoung goes on to say,

Underlying Jesus’s ministry was the radical assumption that women have enormous value and purpose. The clearest example is his mother Mary, who’s called highly favored in Luke 1:28. Moreover, Jesus used women as illustrations in his teaching, mentioning the queen of the south (Matt. 12:42), the widow of Zarephath (Luke 4:26), women at the second coming (Matt. 24:41), and the woman in search of her lost coin (Luke 15:8–10). He held up the persistent widow as an example of prayerfulness (Luke 18:1–5), and the poor widow’s offering as an example of generosity (Luke 21:1–4).

Jesus addressed women tenderly as “daughters of Abraham,” placing them on the same spiritual plane as men (Luke 13:16). His teaching on divorce treated women as persons, not mere property (Matt. 5:32; 19:9), and his instruction about lust protected women from being treated as nothing more than objects of sexual desire (Matt. 5:28). And in a time where female learning was suspect, Jesus made a point to teach women on numerous occasions (Luke 10:38–4223:27–31; John 11:20ff).

I would elaborate on the story of Martha and Mary from Luke 10, in which Jesus insisted that Mary sit at his feet alongside his male disciples, learning from him rather than serving them in her subordinate female station–which was inconsistent with what DeYoung calls “God’s original design for role distinctions”.  If it was better for Mary to sit at the feet of her teacher, in the posture of a disciple, is it not better for women today to pursue their callings in the Kingdom of God than it is to remain in supportive roles, always deferring to and serving the men?

DeYoung was doing well until this point in his article.  While acknowledging that Jesus’ treatment of women was revolutionary in his patriarchal culture, he veers off course with his assertion that Jesus’ selection of an “all-male apostolic leadership” points to complimentarianism.

First of all, if Jesus is being consistent with God’s original design for male and female roles, it is important to point out that gender roles as expressed by complementarian theology were not present in humanity before the Fall.

Complementarians say that because God made Adam first, he intended that Adam would be the leader.  But Adam was not made first.  The animals were!

When God went to make an ezer kenegdo for Adam, which is often translated “suitable helper”, he was making an equal partner to yoke with Adam.  A truer translation renders ezer kenegdo “corresponding strength.”  It is not preferable to be unequally yoked in marriage, with one spouse carrying a greater load than the other.  In most appearances of the word ezer  in the OT, it is referring to God or to a warrior in battle.  Certainly not an image of domestic servitude!

When God fashioned Eve out of Adam, he declared that she was bone of his bone and flesh of his flesh, meaning she was the same.  None of this “weaker sex” talk here.  Women are made of tough stuff!

And God did not give Adam alone authority over creation.  The mandate to be fruitful and multiply and rule the earth was given to both Adam and Eve.  We do not see a brokenness in male and female equality and partnership until sin entered the picture.

Second of all, pointing to the fact that the twelve disciples were male does not prove that Jesus would have withheld positions of authority from women for all time.  Jesus also chose only Jewish, middle-aged men.  Are Gentiles, slaves, and elderly or young people also excluded from church leadership?

There was symbolism behind Jesus choosing his original twelve disciples, pointing to the restoration of the twelve tribes of Israel and the coming of their long-awaited Messiah.  These twelve were then titled apostles after Jesus ascended to heaven, but others were also later called apostles, including Paul and a woman named Junia.  The prophesied Messiah had come, and another prophecy from Joel 2:28 was also fulfilled when the Holy Spirit came at Pentecost and landed on all who were gathered together waiting – both men and women – and they all began to prophecy.  With God’s Spirit in each of us, there is no longer Jew nor Gentile, slave nor free, male nor female (Galations 3:28).  We are all one in Christ and equally equipped to serve God’s Kingdom.

How is complementarian theology practiced in most churches?  When looking for leaders, half of the church is immediately disqualified because of their genitalia.  From there leaders are chosen.  It boggles the mind to see spiritually mature and qualified women barred from using their gifts for the Kingdom of God, while our culture has progressed to a place where women are able to lead in secular organizations to the great benefit of all!

God became flesh in a patriarchal world where leadership was not accessible to women.  But in the early days of the Church women played pivotal roles as leaders.  Christianity can be credited with progressing the equality of women throughout culture at large.  And so it is ironic and sad that hierarchical Christianity today is a leading force in subjugating women.  Complementarianism may seem benign to many who have not examined their life-long assumptions about gender roles, but to those of us who have been exposed to the plight of abused and marginalized women around the world and in our own backyards, we are horrified that the Church is not stepping up to honor women in the same revolutionary way that Jesus did in his day.


¹Wikipedia: “Complementarianism is a theological view held by some in Christianity, Judaism, and Islam, that men and women have different but complementary roles and responsibilities in marriage, family life, religious leadership, and elsewhere…For some Christians whose complementarian view is biblically-prescribed, these separate roles preclude women from specific functions of ministry within the Church.  Complementarianism assigns primary leadership roles to men and support roles to women—based on their interpretation of certain biblical passages from a Complementarian perspective. One of its precepts is that while women may assist in the decision-making process, the ultimate authority for the decision is the purview of the male in marriage, courtship, and in the polity of churches subscribing to this view.”

²Wikipedia: “Christian egalitarianism (derived from the French word égal, meaning equal or level), also known as biblical equality, is a Christian form of egalitarianism. It holds that all human persons are created equally in God’s sight—equal in fundamental worth and moral status. This view does not just apply to gender, but to religion, skin colour and any other differences between individuals. It does not imply that all have equal skills, abilities, interests, or physiological or genetic traits. Christian egalitarianism holds that all people are equal before God and in Christ; have equal responsibility to use their gifts and obey their calling to the glory of God; and are called to roles and ministries without regard to class, gender, or race.”


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