Right-thinking Christians are naturally distressed by this situation and wish to protect churches from a similar fate. A common approach to this problem is to declare feminism ungodly. This has been very successful, since I know fewer than five Christians who would call themselves "feminists" and often hear people, women especially, begin a sentence with "I’m not a feminist, but…"

Additionally, I have noticed that the cultural context in which "feminism" is a bad word is widening. The past five years have also witnessed a rise in conservative media figures, such as Rush Limbaugh and others, who use the image of the radical feminist to make the leap that all forms of feminism are socially destructive and morally repugnant. I am very glad that more conservative voices are being heard in the mass media; I am very glad that Christians are concerned about the impact of various social movements on the church. However, I am distressed by the vilification of feminism as a whole, not because I care so very much that people define all their words correctly, but because I believe that an incorrect representation of feminism has a negative impact on the way women, and especially women of my generation, view themselves as functioning members in the church.

Feminism is defined by Webster’s Dictionary as "the policy, practice, or advocacy of political, economic, and social equality for women" (1987 edition, p. 346). Practically, feminism may be defined as support of equal opportunity for jobs and education for women. Based on this second definition, I think most Christians can be considered feminists. They may prefer that women not work outside the home, but they would be disturbed by the idea that there might be a force besides a woman’s choice (presumably based on religious conviction) that prevents her from being employed. I also believe that most Christians believe that social and political equality for women is desirable. Most of us, therefore, are technically feminists, but we hate to use that term to express our opinion because we are conditioned to believe that being a feminist means hating men and/or rejecting God’s authority.

I find the discussion of the true definition of feminism relevant because feminism has had a very real impact on the life of every woman born in the past fifty years. Because feminism as a social movement has enjoyed a level of success, more women have had the opportunity for jobs and education. Therefore, more women are entering the church building with a broader range of skills and experiences than ever before and consequently, the Christian woman experiences a very different set of challenges in living a godly life than she did thirty or forty years ago. This is especially true of women in my generation (girls born between the lunar landing and the Star Wars premier) and it will only get more pronounced with succeeding generations. Most Christian women are aware that feminism has simultaneously benefited them and presented them with some difficult challenges and choices. When feminism is declared ungodly and the discussion essentially ends there, their problems are invalidated. "Since my problems are the result of something ungodly, they really shouldn’t exist, anyway. Therefore, they do not bear discussing." This is counter-productive. There are both benefits and drawbacks to the way feminism has manifested itself in our culture. I would like to spend the rest of this article discussing my opinion about some of the ways we can better deal with this issue.

Women are confronted by two conflicting messages in our society. The first is the message we hear at school: "You can be anything you want to be! An investment banker! A social worker! A software engineer!" The second message is the one we get from movies, television, magazines, and other media: " You are an object. Your role is to be observed. If you are not pleasant to observe, you are worthless." Both of these messages have their limitations, but I think we can all agree that the first is infinitely superior to the second; the first message is the message of moderate feminism and it is beneficial to the Christian woman because this message seeks to establish a view of women as Actors instead of the Observed. Actors are able to step outside of themselves and really work for the Lord. The Observed will never be able to do this; the Observed will therefore never be the kind of servant God wants her to be.

I do not expect gospel preachers nationwide to climb into their pulpits next Sunday morning and begin singing the praises of feminism and what it has done for Christian women. On the contrary, while I think moderate feminism has done more good than harm, it certainly presents problems. Women who occupy leadership roles in the workplace for forty to sixty hours a week sometimes find it difficult to identify their niche in the local church where the "public" activities available to them are limited. I believe this is where the teaching of the younger women by the older women as described in Titus 2:3-5 is of vital importance. Much of the work women do in the local church is "behind the scenes" and is therefore not as observed or learned. Young women, and particularly young women who were not "raised in the church" need for these subtle roles to be made explicit. Additionally, I believe that Christians need to be more sensitive to the difficulties facing women who are attempting to reconcile their social beliefs ("I should be able to have any role I want in society") and their religious beliefs ("I have a very specific, God-given role in the church"). It is, frankly, not very comfortable to an American to realize she is not permitted to do something because she happened to be born a particular gender. Our society values those roles which are more public; I believe that Jesus’ teachings about humility (Mt. 20:16) indicate that He values those less public roles, roles that can and should be performed by both men and women. "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (James 1:27). However, a woman who sees herself as the Observed is unable to fulfill this function. Only women who have the support of their society to see themselves as Actors are able to move outside themselves to serve God and others.

The article, "Redefining Feminism" (May, 1998) prompts me to exercise my duty as an older woman to be "a teacher of good things" (Tit. 2:3). I expect to hear faulty reasoning from women in the world who have never adhered to or even read God’s word, but to have Christian women still wondering about "how they view themselves as a functioning member of the Church" is a waste of God-given, soul-winning time!

Ladies, by what criteria are you measuring yourselves, the world’s or God’s? It has been rightly said that it is vastly important to fit ourselves into the doctrines of the Lord, and not to fit the Lord into our doctrines!

As an avid seamstress I have collected a number of measuring tapes over the years. On occasion I have used 2 or 3 in the construction of a garment with less than wonderful results. Why? Because one tape was stretched out from much use, one was housed in a cute Inch Worm but not very accurate, and one a true measure.

Are you using standards to measure your worth as a woman that have been over-used by the feminist movement? Are you falling prey to clever packaging of untrustworthy information from psychologists, conservative radio and television personae, etc.? Or, are you using a true measure, God’s word? Consider the following objections to the aforementioned article.

1. We are all, not just women, bombarded with new theories and concepts daily, and they often ease their way into our lives without us noticing the change. That’s when we start trying to reconcile "social beliefs" and "religious beliefs." You can’t do it and be acceptable to God! Instead, reconcile yourself to God and stop worrying about how society views you as a woman.

2. To God, there is no such thing as a "subtle role" for a Christian woman. Either you’re a Christian on fire for the Lord and His cause, or you’re not. Nothing women do is behind the scenes. The most important person is observing us at all times — God! Just because we don’t get public recognition for the work we do doesn’t make that work inconsequential or "subtle." We have only done that which is our "reasonable service" (Rom. 12).

3. If parents do their job correctly and teach their female children God’s will, they won’t have trouble deciding what they want to be — a Christian (II Cor. 5:14-15)! They won’t have to be an actor playing a role, or an object on a shelf to be observed. They will be active workers for the Lord despite the world’s view of women.

4. Finally, Galatians 3:28 teaches that God’s word draws no lines spiritually as to race, gender, or social status. It does NOT teach Moderate Feminism!! By trying to fit the theory of Feminism into the Lord, you stretch the limits of God’s plan. If you do this often enough, you may be tempted to redefine ALL of God’s word to fit into that cozy comfort zone called Moderation where anything goes (Gal. 5:26)!

Nancy McMasters
Tustin, California

Re: "Redefining Feminism" (May, 1998), I’m not distressed with feminism, or social or political equality. I am concerned about a real life problem, taking my children and others to heaven. This should be more of a concern for mothers, women or any God-fearing person. I simply don’t care or have time to worry about what the world esteems with regard to feminine power. Trust me, I have my niche. I’m so passionate about taking my two girls to heaven. My time is spent with them, equipping them, and letting them see the honorable quietness behind the scenes.

RE: Redefining Feminism (May, 1998), I must disagree with my good friend, Amy Mowrer. Dictionary definitions aside, it does not change the fact that I could ask any woman I work with what feminism means and she would answer that it means the movement by women to put themselves in the same role as the man. . .I think we need to ask whether, given the feminism movement, however defined, our spiritual experiences are better than they were 40-50 years ago. Those who taught me about what being a woman means were not "skillful" in worldly terms. But they taught me to value motherhood, the role of a wife and the inner beauty that Peter talks about in I Pet. 3:1-6. Since feminism has been a factor, I believe there has been a decline in the worthiness of women as a whole. My understanding of God’s instruction to women will not permit me to work when I have children at home. This is not to say that every woman who is a Christian must stay at home, but I think we women should redefine our priorities, rather than our rights.

I would like to say, first of all, that I am pleased my article has evoked a response. The purpose of a magazine like Focus is to encourage discussion on relevant topics, and I am grateful to be allowed to participate.

The three responses published in July’s issue illustrate the main point of my article, "Redefining Feminism" (May 1998), very well: Feminism is widely misunderstood by Christians. The word has so much cultural baggage that simply by my using it, Sister (Cheryl) Wilson thinks I have said women ought to have a career outside the home, Sister (Nancy) McMasters believes I have said public recognition is more important than God’s, and my good friend, Angie Cain, thinks I have said the spiritual experience of women is better today than it was 40-50 years ago.

I would like to point out something that I may not have made abundantly clear in my article: I’m not especially concerned (with respect to feminism) about women "raised in the church." When, for example, Angie states that "the message that [she has] received as a woman is neither of these two messages [I argue in my article that "women are confronted by two conflicting messages in our society," p.12]: I don’t have to be an investment banker...nor do I have to be an object," she is quite right. I do not concede, however, that I have made a "false distinction," because Angie did not get the message she received as a woman from society, she got it from her Christian family. I am primarily concerned with women who were not "raised in the church," and therefore did not get the kind of guidance Angie received.

At the congregation where I attend, over 50% of the women in my age group were not "raised in the church"; this may be a demographic anomaly, but I hope and pray it is a trend which will continue. These women, all of whom have college degrees and most of whom have careers, know that feminism has provided them with opportunities their mothers never had and they are grateful. It is not a simple thing to go from this perspective into a church building and hear "feminists" included with "murderers and homosexuals" on the list of modern America’s Most Evil People.

That is why I suggest we need to be more "sensitive to the difficulties facing women who are attempting to reconcile their social beliefs with their religious beliefs (p.12)." I do not mean, as Sister McMasters claims, that we let the world "ease [its] way into our lives." Perhaps "reconcile" was not the best word to explain this conflict (although, by the way, I think it is 100% possible to have "social beliefs" and still be the kind of Christian God wants you to be. For example, I have a social belief that public education is important. This is not based on a Biblical teaching, just my opinion of what is good for society). I encourage a better understanding of feminism because that better equips me to help my fellow Christian sisters and reach out to unbelieving women (and men) in the world.

Again, I am very happy to have the opportunity to express my opinion and have my thinking challenged by fellow Christians. I hope the chance to read, think, and write has been as pleasurable for Sisters Wilson, McMasters, and Cain as it has been for me.