Running Head: GENDER EQUALITY IN CHRISTIANITY

Gender Equality in Christianity: A Psychological Analysis of Religious Tradition Erika Lal PSYC 440 Azusa Pacific University 28 April 2011

2011

GENDER EQUALITY IN CHRISTIANITY Abstract The discussion of gender equality amongst religious circles sparks much heated debate. Biblical passages are used to argue both for equality and against it, such as those found in Genesis, Corinthians and Timothy. If all human beings are created in Gods image, then why is there not an interdependent and balanced perspective of these genders amidst the Church and society? This report analyzes numerous texts by the ancient writer Paul, the feminist theologian Daphne Hampson, theologian William Webb, psychologies James Nelson, and other scholars such as Rosemary Radford Ruether and Mary Daly to better understand the issue. In taking a look at their views of gender and equality, one can conclude with the necessity for a shift in social construction and mentality to occur. Without this line of thinking, Christians today cannot find themselves fully following the teachings of Christ to love since oppressing specific genders alienates members of Gods creation.

GENDER EQUALITY IN CHRISTIANITY Gender Equality in Christianity: A Psychological Analysis of Religious Tradition

In Pauls first letter to the Corinthians, chapter 11, he makes a statement that should come as a strong point of confusion and contention for contemporary Christians. He writes, Follow my example, as I follow the example of Christ. I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God For man did not come from woman, but woman from man; neither was man created for woman, but woman for manIn the Lord, however, woman is not independent of man, nor is man independent of woman. For as woman came from man, so also man is born of woman. But everything comes from God (New International Version, 1 Corinthians 11:1-3;8-9;11-12). We find an equally troubling statement in the first book of Timothy chapter 2, A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner. But women will be saved through childbearingif they continue in faith, love and holiness with propriety(New International Version, 1 Timothy 2:11-15). In both of these passages, the author makes very strong statements about the roles of womyn and men in the church. Even amongst debate, these statements are embedded into the Christian tradition since they are canonical books accepted by the Church. However, these prescribed roles for two genders are in direct conflict with the modern field of psychology and even in conflict with the expressed beliefs of Azusa Pacific University. This study will argue that religious tradition and biblical scriptures need not cause a gaping split between equality for all genders, but rather can find a place of reconciliation and truth. The study of psychology depends heavily on hermeneutic studies that aim to look at the human experience, one gaining understanding through their relationships (Nelson, 2009, p.36). Similar disciplines such as sociology, anthropology and biology, all rely on the human

GENDER EQUALITY IN CHRISTIANITY experience but from different perspectives. Since humanity finds its origins in the image of a creative God, we can therefore attribute these disciplines to the field of theology. That is to say, psychology studies the human mind which is intimately connected with the creator God, thus making psychology a theology in and of itself as well as in relation to similar disciplines. Daphne Hampson, a female theologian, writes in her book Theology and Feminism about a similar theological understanding of psychology. She writes, Consider how our understanding of the human being affects the theology which we hold. If women are thinking differently about the human being and about human relations, then this will result in a different theology. We begin to see how profound the ramifications of the feminist revolution may be for theology the very structures of theology as we have known it may reflect a male world (Hampson, 1990, 116). Hampson makes a clear indication that the way in which we see humanity is directly related to the way we see God and thus visa-versa. This is exceptionally significant when we look at the

development of the human mind in terms of how one views gender in this world. Gender identity strongly affects how we see the world and how one relates to God (Nelson, 2009, p.254). Each person has a different gender identity and therefore has a different lens through which they view the world and God. James Nelson writes of the construction of God as a male, father-figure in monotheistic religions. This raises the question of whether psychological God images also have gendered characteristics. The answer to this question appears to be complex, for gender qualities in these images are based on individual experience (Nelson, 2009, p. 254). Gender is a primary way with which we interact in this world, so it is important to consider how it affects and is affected by our relationship with God. To better understand the Christian tradition on how womyn are viewed, consider what William J. Webb writes in his book Slaves, Women, and Homosexuals: Exploring the Hermeneutics of Cultural Analysis. Concerning the passage in 1 Timothy, he writes about

GENDER EQUALITY IN CHRISTIANITY various famous theologians and biblical scholars heralded in the Christian tradition, discussing their stance on this passage. John Crysostom considers the female sex as weak and fickle

(Webb, 2001, p. 263). Augustine claims Satans reasoning for deceiving Eve was because he was making his assault upon the weaker part of that human alliance (Webb, 2001, p.264). Epiphanius declares that the female sex is easily mistaken, fallible, and poor in intelligence (Webb, 2001, p. 264). Thomas Aquinas sees men as naturally having better discernment than womyn (Webb, 2001, p. 264), which Martin Luther agrees since it was not Adam who went astray (Webb, 2001, p. 265). These are thoughts coming from some of the most beloved and respected historical Christian thinkers, and yet they are blatantly oppressive towards the female sex. It is apparent today that the belief of one sex being more susceptible to deception in a biological sense is unreasonable (Hampson, 1990, p.19). Thomas Aquinas, however, uses Aristotles philosophies to argue that men have the active force in reproduction, while womyn come[s] from the defect in the active force or from some material indisposition (as cited in Hampson, 1990, p. 18). To continue to follow these false biological perspectives when interpreting Biblical texts would be to follow false reasoning. Webb takes into consideration other factors contributing to Pauls logic of his cultural traditions: Research indicates that ability to detect deception is not linked to gender in any significant way Rather, the ability to detect deception is the result of a combination of factors such as crosscultural differences, age, experience, socializationand education (Webb, 2001, p. 273). To believe womyn are inferior to men, subordinate to gaining spiritual alliance, and thereby incapable of achieving equality in the Church, is absurd. This patriarchal tradition that slants history heavily against womyn and gender nonconformists has roots that are long, deep, and broad. Many who have challenged these views

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have faced social alienation due to their beliefs. Such alienation is collectively agreed upon in the field of social psychology as detrimental to the mental well being of a person. However, philosopher Mary Daly argues that patriarchal thinking is also alienating for men, crippling the personalities of men and restricting their experience of life at every level (Daly, 1968, p. 193). The amount of cognitive dissonance that patriarchal tradition creates is astounding to consider. Psychologists have found that authoritarian personalities are common amongst religious circles, and that they have a low tolerance for ambiguity- and few things are as ambiguous as gender. Nelson writes concerning people who are authoritarian in personality: Social psychologists like Allport argued that a common underlying dynamic was the prejudiced personality, a pattern marked by fear and insecurity coupled with poor insight and low tolerance for ambiguity. Individuals confronted with these problems seek definiteness, order and stability (Nelson, 2009, p. 425). Interestingly, this would explain why so many of the early members of the church including Paul, were so patriarchal and order-bound. They came from an authoritarian tradition found in the Old Testament that required harsh punishment for sins and intense rubrics for how to live in the world. Making womyn subordinate is psychologically consistent with growing up in an authoritarian structure. There needs to be rigid order that leaves no room for equality among those who are different (i.e. no room for womyn and men to be equal since they are biologically different). Thinking in this tradition is of course a poor state of mind that causes pain and suffering for all involved. Womyn are put in subordinate, limiting positions and men are expected to be strong and in charge. Allport connects this authoritarian mentality to religious beliefs because it will seek out religious authority structures [that it] finds attractive (Nelson, 2009, p. 425). These structures however provide security for our innate human desires, rather than align with the empowering truths of Christ. The religious community may find themselves dysfunctional by

GENDER EQUALITY IN CHRISTIANITY these sorts of structures remaining in place.

The biblical passages listed above point out this patriarchal and male-centric view of God that is commonly held in Christianity. The author of these passages (commonly attributed to Paul) is drawing on writings in the Old Testament that present God as the Father, and as the father who created man before womyn. Not only that, but according to an English translated reading of the creation story told in Genesis, God created man from dust but created womyn from man (Genesis 2:21-22). This is significant to recognize when looking at the passages written by Paul. He is drawing upon an older tradition, one that places emphasis by the order of creation. Webb goes into great detail concerning the language used in 1 Corinthians 11 on who is born from whom. He explains that Pauls argument admits the limitations of mans superiority by saying as woman came from man, so also man is born of woman (as cited in Webb, 2001, p. 275). Therefore womyn cannot be inferior to men since their relationship is interdependent rather than independent. Paul places himself into a contradiction of his argument. This Corinthians passage is very significant in that Paul finishes the section of it by saying that everyone comes from God. From here we can glean that even if the creation account is to be taken literally, and that God did indeed create man first and then womyn from man, it all be comes inconsequential in the end since God is the Creator of all things. Thus, we find equality here amidst an unequal statement of how the world is ordered. Paul sees it as an issue of order, that even though every human being came from a womyn after this point, the original act of creation still outweighs this fact (Webb, 2001, p. 275). It would also be pertinent to mention that culturally in the ancient near east- the land of the ancient biblical scriptures- a males sperm was believed to be the creative agent of life and that a females body had little to do in aiding creation of a child. Recent biological science

GENDER EQUALITY IN CHRISTIANITY contradicts this though as we can now see the interdependence of male and female anatomy for

procreation. Psychology too has proven the mental development which takes place in the human mind as being due mostly from beyond the body, and is rather from social construction of the world around. While Paul does make this oppressive claim, I find it worse that despite recent evidences humanity still chooses to believe in a patriarchal mentality. Another significant part of this passage is the piece about womyn being created for men. This is probably coming from Pauls understanding of the world helper used in the Genesis creation story (Gen 2:7, 22). As Webb points out, The word helper in Hebrew does not by itself imply subordination, for it can be used of superiors and equals as well as subordinates (Webb, 2001, 277). Some scholars have therefore seen the word as implying Eves equality with Adam or even perhaps her superiority. Paul is relying on the creation order, saying that because womyn came second, she is second to man. However, the language of the creation story and the conclusion of Pauls message all point to an equal footing between humanity. Paul seems to believe in following the creation order for discussing gender, so we shall continue in the same thread. God created male and female but what about those in-between the sexes, or in between or outside the binary gender model of masculine and feminine? The question must be asked as to whether or not God creates space in the world for those in liminality. As Paul did, we must look at the creation story. God creates the light and the darkness (two entities just like sex/gender) and God separates them. Yet there are times of the day when both night and day intermingle. Is dawn not the fleeting remnants of the night turning into day? Is twilight not the day transitioning into night? God creates two entities but seems to allow for them to transgress each other. God created the dry land and the sea but does not the sea meet the land? The shorelines of our world are constantly shifting between dry land and water. There is

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birth and death, yet we also have an entire lifetime between the two. Mountain and desert, yet we have lush valleys as well. Winter and summer transition between fall and spring. There is indeed space in Gods creation for those in-between, those transgressing gender norms and identities. The trees that contain both male and female sex such as with avocados, or the insects which switch between male and female as they choose like with honeybees. The whole of creation is not split into two, it is not one gigantic binary. There is indeed also space for an equality of genders. Gods design of both male and female was with intention and purpose of interdependent relationships. Jesus entire ministry was centered on this point. Perhaps there is a profound ordering we find in those transgressing the binary or those seeking impartiality, a remnant of the original creation of humanity. After all, the first creation story reads that the first humans were male and female (Genesis 1:27).1 Psychology, religion and society as a whole need to establish an openness to gender equality for all genders. If men are to believe they are to dominate womyn and suppress their abilities, how is this following a call to love? Psychology helps us to understand religious and spiritual beliefs better through studying the individual experience of these mentalities so we may better understand how to create changes. Through learning the effects of the psyche from religious tradition, we will know how to create a more gender inclusive social mentality for our future. For example, by studying authoritarian personalities, we are able to better understand the psychology of Paul and where the truth lies between the lines. I hope to one day experience a religious world where all genders are acknowledged and accepted as equals. It is then that we as followers of Christ will truly understand the meaning of love.

Genesis 1:27 reads, So God created mankind in his own image, !in the image of God he created them; !male and female he created them.

GENDER EQUALITY IN CHRISTIANITY REFERENCES Daly, M. (1968). The Church and the Second Sex. New York: Harper Colophon Books. Eriksson, A. L. (1995). The Meaning of Gender in Theology: Problems and possibilities. Uppsala: Gotab & Uppsala University. Hampson, D. (1990). Theology and Feminism. Cambridge: Basil Blackwell Ltd. Nelson, J. (2009). Psychology, Religion, and Spirituality. New York: Springer.

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Reuther, R. R. (2002). Visionary Women: Three medieval mystics. Minneapolis: Fortress Press. ---. (2007). Feminist Theologies: Legacy and prospect. (Ed.). Minneapolis: Fortress Press. Soskice, J. M., & Lipton, D. (2003). Feminism and Theology. Oxford: Oxford University Press. Webb, W. J. (2001). Slaves, Women, and Homosexuals: Exploring the hermeneutics of cultural analysis. Downers Grove: Intervarsity Press.