Theology for the Masses

The other day I listened to a series of sermons by Biblical Complementarians arguing for the traditional role of women in the home and church. Without fail, every sermon mentioned the fact that the Egalitarian position is influenced by secular Feminism, an influence which causes Christian Feminists to obliterate role distinctions and differences between the sexes.

To be sure, there’s no denying the cultural influence of secular Feminism. But does this necessitate that we disregard Egalitarianism simply because it’s been influenced by a culture? Could we not turn the same comments around on the BC position and protest that they’ve been influenced by 1700 years of theologically justified oppression of women? There’s no religious institution which has not in some way been tainted or influenced by secularism. None.

Thus, all sides of any theological/religious discussion have already been shaded by previous predispositions handed to us by culture. Being influenced by culture, then, is no reason to reject a theological position – indeed, if it were, there would be no theological positions to accept or reject.

Most often statements that accuse someone else’s position as being culturally compromised are fear tactics used to persuade people against a position before allowing them to examine the evidence for themselves. If I can convince you that someone is a misogynist bigot before you even talk to them, then I’ve won the argument. If you can convince someone that I’m a bra-burning wo-man, then you’ve won the battle without even allowing me a voice.

The goal, then, is not merely in labeling others as more influenced by culture than myself. The goal is in understanding and critiquing positions on both what they assert and where their logic might end up. How does my cultural influence help or hinder my exegesis or theological analysis? How does yours?

I fear certain BC’s repeatedly fail to understand that Christian Feminism is not the same thing as Liberal Feminism. Liberal Feminism emphasizes the similarities between men and women while downplaying the differences. Christian Feminism, on the other hand, appreciates God-given differences, but maintains that these differences need not necessitate hierarchy or subjugation. The failure of BC’s to understand this, or at least admit this when they do understand it, perpetuates stereotypes regarding their position.

Am I influenced by culture? Yes, but so are you and so is John Piper, Wayne Grudem, Ben Witherington and Michel Foucault. Let us acknowledge this fact and see where we benefit from it, where it hurts us and where to go once we’ve figured this out.

I thought this post series would be interesting considering Tom’s earlier post on Genesis 1:26-27. While the post did not address the issue of Egalitarianism vs Complementarianism, the issue of the date of the text is very interesting considering previous conversations here at MassTheo. The balshanut blog has been summarizing some interesting articles on linguistic studies and how they impact dating the OT, specifically דמות found in Genesis 1:26-27 speaking of humanity being made in “God’s image/likeness.” The blogger has really put into practice what he has been posting on for sometime recently and I really appreicate that. It helps me see how it works. The post series takes the reader on a journey to see if the Hebrew term דמות is an Aramaic loanword or an Aramaism (the Aramaic word being צלם). The point of this is to see if the presence of this Aramaic rooted word points to a late date or to an early date. The conclusion that is reached is that the evidence leans to a pre-exillic date but not in a conclusive and definitive manner. There just isn’t enough evidence to really come down hard either way and when the periscope was written. I just found these posts interesting and hope you do too. Here they are.

In his דמות and צלם, Part 1.

In his דמות and צלם, Part 2.

In his דמות and צלם, Part 3.