Is Christianity essentially sexist? Flashcards
(16 cards)
Introduction
- Define Key terms
- State the issue
- introduce the key thinkers
- LOA
Define key terms:
• Christianity: The religion based on the life and teachings of Jesus Christ and the Bible.
• Sexism: Prejudice, discrimination, or stereotyping based on sex or gender, often resulting in the oppression or marginalisation of women.
State the issue: Christianity has been both critiqued for perpetuating sexism and defended as a faith capable of supporting gender equality.
Introduce the key thinkers: Mary Daly argues Christianity is irredeemably sexist due to its patriarchal foundations; Rosemary Radford Ruether believes Christianity has sexist elements but is capable of feminist reinterpretation and reform.
Thesis / line of argument preview: This essay will explore arguments that Christianity is essentially sexist by examining its traditional patriarchal elements and misogynistic biblical teachings (Daly’s perspective), alongside feminist critiques that Christianity can be reformed and redeemed through reinterpretation of Jesus and the Bible (Ruether’s perspective). The conclusion will argue that while Christianity has deeply sexist historical and textual roots, the potential for reformation means it is not essentially sexist in an immutable sense.
Paragraph 1
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
Main point: Christianity’s foundations and teachings reflect and reinforce male supremacy and patriarchy.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
A01: The maleness of God
Daly argues the concept of God as male culturally legitimises male power: “If God is male, then the male is God.” This association naturalises male dominance as unchallengeable cosmic order rather than social construct.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
A01: Misogynistic biblical teachings
Biblical passages instructing women to be silent, submit to men, and associating Eve with the original sin (1 Corinthians 14:34; 1 Timothy 2:12; Ephesians 5:22-33). These reinforce women’s inferiority and subjugation.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
A01: The fall as oppression
The story of Eve’s sin has been used historically to justify female guilt and inferiority, perpetuating patriarchy.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
A01: The biblical sanction of violence against women
E.g., Numbers 31:17-18 and Deuteronomy 21’s approval of taking women as spoils of war. This points to active legitimisation of male dominance and violence.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
A01: Patriachalisation of Christianity
Daly sees the Church as an institution irredeemably sexist, evidenced by its history and doctrine.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
A01: Daly’s solution
• Radical rejection of patriarchal Christianity and the creation of an alternative spiritual sisterhood without hierarchy or male dominance.
• Re-conceptualising God as a verb (‘be-ing’) to remove fixed masculine identity from divinity and allow for liberation from patriarchal oppression.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
Evaluation
Strengths
Daly convincingly demonstrates how Christian symbolism and doctrine have been historically used to justify and maintain patriarchy, influencing social attitudes towards women.
Paragraph 1: Christianity is essentially sexist (Mary Daly’s critique)
Evaluation
Weaknesses
Her call for separation and female supremacy risks replicating sexism and is seen as radical and impractical; it may alienate potential allies and oversimplifies complex gender dynamics.
Also: Daly arguably dismisses potential for reform within Christianity by focusing exclusively on patriarchal continuity, neglecting interpretations that challenge sexism.
Paragraph 2
Paragraph 2: Christianity can be reformed and is not essentially sexist (Rosemary Radford Ruether’s feminist reinterpretation)
Main point: Christianity contains a ‘golden thread’ of liberation and can be interpreted in ways compatible with feminism, despite patriarchal distortions.
Paragraph 2: Christianity can be reformed and is not essentially sexist (Rosemary Radford Ruether’s feminist reinterpretation)
• Patriarchalization process: Ruether argues misogyny entered Christianity via historical patriarchal contexts, corrupting an originally more inclusive faith.
• Imagio Dei and equality: Men and women are equally created in the image of God, providing theological basis for equality.
• Female divine wisdom (Sophia): Early Christian traditions recognized female imagery for divine wisdom, suggesting gender inclusivity.
• Jesus as a non-patriarchal Messiah: Jesus challenged social hierarchies, associated with marginalised groups (e.g., women, poor), rejected warrior Messiah stereotypes, and acted inclusively.
• Biblical examples supporting liberation:
• Woman at the well (challenging ethnic and gender boundaries).
• Adulterous woman (opposing harsh patriarchal punishments).
• Jesus inviting Martha to listen rather than conform to domestic roles.
• Galatians 3:28: “There is neither male nor female, for you are all one in Christ” seen as a key feminist scriptural foundation.
• Ruether’s ‘golden thread’: Liberation theology within the Bible that supports justice and equality, distinct from patriarchal layers that can be critically rejected.
Paragraph 2: Christianity can be reformed and is not essentially sexist (Rosemary Radford Ruether’s feminist reinterpretation)
Strengths
Offers a hopeful, constructive way to engage with Christianity, allowing feminists to reclaim faith without abandoning it. Demonstrates historical and theological resources within Christianity for gender equality.
Paragraph 2: Christianity can be reformed and is not essentially sexist (Rosemary Radford Ruether’s feminist reinterpretation)
Weakness
Some anti-political passages (e.g., “give unto Caesar…”; “kingdom not of this world”) undermine the claim Jesus sought social liberation.
The “golden thread” is partly subjective and depends on selective biblical interpretation.
Also: Ruether’s argument requires active reinterpretation and reform, which is resisted by many traditionalists; thus, Christianity in practice can remain sexist despite theological potential for reform.
Conclusion
• Christianity undeniably has deeply embedded patriarchal and sexist elements rooted in its history, texts, and institutional traditions as shown by Daly’s compelling critique. The cultural association of God with maleness and the Bible’s teachings on women’s roles have long supported male dominance.
• However, Ruether’s feminist reinterpretation shows that Christianity is not essentially or inherently sexist in a fixed, immutable way. There exists within Christian tradition and scripture a countervailing theme of liberation and equality—a ‘golden thread’—that can be emphasized through reform and re-reading of scripture and Christology.
• Therefore, Christianity cannot be simplistically labelled as essentially sexist without qualification. It is a religion shaped by patriarchal society but also contains resources for gender equality and feminist liberation if it is willing to critically confront and reform its patriarchal distortions.
The line of argument:
The line of argument: Christianity has been essentially sexist historically and institutionally, but is not necessarily or inevitably so. It has the potential for feminist reform and transformation through theological reinterpretation, meaning it is not permanently or essentially sexist.
