Challenging the Myths of Gender Equality: Theology and Feminism

By Michael Muonwe

CHALLENGING THE MYTHS OF GENDER EQUALITY: THEOLOGY AND FEMINISM

The book offers critical insight into the significance of synergy between feminist theory and theological anthropology in combating sexism in our society today. The analysis of feminisms challenge of male-chauvinistic discourse that has been for centuries an instrument of patriarchal manipulation is very elucidating. The authors use of Genesis creation narrative to show how God intends that all live in love and communion, and show equal regard to each other is exceptionally provocative. Even though Michael believes that Jesus may not be rightly termed a feminist in the modern understanding of the term, he demonstrates how Jesus critical stance towards some androcentric structures of his day is a testimony to his vision and mission of inclusive kingdom where all are equal. The book is very important for anyone committed to ensuring a society devoid of gender-based discriminations and violence.

Prof. Dr. Annemie Dillens remarks on the book is worth noting: Michael Muonwe has made it clear that the experiences by women of social exclusion and disadvantage require a thorough dialogue between feminism and Christianity. In a global context where Christianity and feminism are mutually condemning each other, this book offers a profound insight into many differences within feminism and feminist theology, and thus avoids all-too-easy generalizations Both the author and his work continue to encourage me, and I hope all readers will also acknowledge the value, the richness, and the joy of doing theology (Catholic University of Leuven, Belgium).

According to Prof. em. Dr. Peter Schmidt, This book should be known by many, not only by those who are already engaged on the problem of gender inequality, but maybe still more by those who have no real knowledge of the problem and its urgency. The author is not only an expert on the matter, but both his clarity of thought and style, and his genuine commitment to the cause make it a most commendable reading (Catholic University of Leuven, Belgium).

• Language: English
• Publisher: Xlibris US
• Release date: Jul 26, 2014
• ISBN: 9781499049015

Michael Muonwe

Michael Muonwe is a priest of the Catholic diocese of Awka, Nigeria. He holds Licentiate in Theology and Doctorate in Theology and Religious Studies from the Catholic University of Leuven, Belgium. He obtained Bachelors in Philosophy from Bigard Memorial Seminary Enugu, Nigeria. Michael also holds Diplomas in Mass Communications and Education. He has authored two books, viz. Dialectics of Faith-Culture Integration: Inculturation or Syncretism (2013); Challenging the Myths of Gender Equality: Theology and Feminism (2014); and a good number of articles. Michael is the editor of the book Priesthood in the Contemporary Era: A Reader (2013). His major research interest is the relationship between the Christian faith and contemporary society and culture, especially how synergy between them can help make life more humane for people without discrimination of any sort.

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TABLE OF CONTENTS

FOREWORD

ACKNOWLEDGEMENTS

GENERAL INTRODUCTION

1.   DISCUSSIONS ON IDENTITY: ESSENTIALISM

AND SOCIAL CONSTRUCTIONISM

Feminist Theory and the Question of Female Identity

Sex-Gender Terminology

Essentialist Response to Women’s Identity

Limitations of Essentialist Feminism

Anti-Essentialist Feminists and Construction of Identity

Poststructuralist Woman

Judith Butler and Poststructuralist Woman

Evaluating Constructionists’ Claims

2.   FEMINIST RECONCILIATORY THEORIES

AND THEOLOGY

Linda Alcoff’s Positionality

Elizabeth Grosz’s Corporeal Subjectivity

Raia Prokhovnik: ‘Partial Construction’ of Identity

and Corporeal Subjectivity

Towards a Theological Response to Women’s Identity

Theology and Critical Essentialism

Theological Evaluation of Essentialist/Constructionist

Claims

3.   TOWARDS THEOLOGICAL BASIS FOR

EQUALITY OF MEN AND WOMEN

Human Nature and Sexual Difference

One Nature, One Imago Dei but Sexually Differentiated

Male-Centred Interpretation of Imago Dei

Imago Dei and Equal Dignity of Men and Women

Human Nature, Relationality and Communion

4.   TOWARDS CHRISTIAN PRAXIS: THE

CHALLENGES OF JESUS’ VISION AND MISSION

Can a Male Saviour and a Patriarchal Religion

Liberate Women?

Inclusiveness of Jesus’ Mission

Jesus’ Inclusive Mission in Paul

Jesus and Jewish Marriage Institution

Divorce in First-Century Palestine

Jesus’ Critique of the Patriarchal Arrangement:

Genesis Creation Story as a Proof-Text

Examining Matthew’s Except Clause

GENERAL CONCLUSION

BIBLIOGRAPHY

ENDNOTES

FOREWORD

Christianity, feminism, and equality: it still sounds like an impossible combination for many people today. Christianity, especially Catholicism, is strongly rooted within traditions, with Catholicism often considered as the Tradition. Many consider aspects of this Tradition not very friendly to women. There are biblical texts, such as the story of Adam and Eve, or the post-Pauline letters about the role of women in the church that have influenced Christian history for ages. Within the Catholic Church, only men are ordained priests, and in Christian churches where women can be ordained, this does not mean automatically that they are taken seriously or have full equal opportunities within their church. Wanting to support women on the basis of Christianity in societies where they are often victims of abuse and injustice may seem odd. Nevertheless, many women do not give up their Christian faith, and even consider it as a source of strength. Christian traditions – here explicitly in plural – have indeed during the ages been a source of power and hope for women, especially for those living in the margins of society. Feminist theologians worldwide have been investigating positive texts and elements of the tradition about women, reconsidering their religious heritage or even looking behind the borders of classical interpretations and religiosity. The Bible also contains many aspects that support the equality and the dignity of women, such as the expression of equality in Gal 3:28 (nor is there male and female) or the Gospel stories about Jesus approaching women in their dignity.

Michael Muonwe has made it clear in the book that the experiences by women of social exclusion and disadvantage require a thorough dialogue between feminism and Christianity. For him, this dialogue is not a luxury or a playful intellectual challenge, but a necessity. This book attempts to unravel many of the complex issues that the combination of feminism and Christianity brings forward. Although the two terms seem to be very relevant in many cultural contexts, they are often considered as primarily Western. Michael Muonwe, who is also an expert in themes of inculturation and intercultural exchange, has built bridges between different worlds. He connects his own African context and sources with a profound analysis and overview of the debates in global feminist literature. He also shows that feminism and Christianity can learn from each other. In a global context where Christianity and feminism are mutually condemning each other, this book offers a profound insight into many differences within feminism and feminist theology, and thus avoids all-too-easy generalizations.

Many women take up care tasks within the family and in society. Is this linked to their own nature or their essence? Is this typical for women? And is striving for more public recognition for care tasks, as done by women, a form of empowerment of women? Or is this reducing women to some aspects of their identity, and neglecting their many other roles, functions, and capacities that might be very different within the whole group of women? But, if so, can one continue to speak on behalf of women? Or should we recognize that all ideas about women are more culturally and socially determined, and should thus be questioned on a permanent basis? These and many other issues are discussed in this book. The author analyses the international debate about essentialism and constructionism in relation to Christian theological thought and feminist views. He deepens our understanding of human nature and the meaning of sexual difference, in a way that does not condemn all forms of thinking in terms of gender but values contemporary research and reflection with a Christian perspective.

I had the privilege of guiding Michael Muonwe for his Ph.D. at the faculty of Theology and Religious Studies at the Catholic University of Leuven, Belgium. Both the author and his work continue to encourage me, and I hope all readers will also acknowledge the value, the richness, and the joy of doing theology. Michael Muonwe shows he is an expert in taking the perspective of the Other, dialoguing and searching for mutual enrichment of women and men, classical Christian perspectives and feminist positions, African and European or American views, and so on. On the public defense of his Ph.D. in June 2013, I concluded my speech with a very strong recommendation to keep his reflection, his scientific contributions, and his involvement with the issues of his Ph.D. alive. I am very grateful that we can read this book on Christianity and feminism today, which is partly based on his research for the Ph.D.

Dr. Annemie Dillen

Associate Professor, KU Leuven, Belgium

ACKNOWLEDGEMENTS

This book saw the light of day through the encouragement and inspiration of many people. I am glad to mention Prof. Dr. Peter Schmidt and Prof. Dr. Annemie Dillen of Catholic University of Leuven, Belgium for their guidance during my Ph.D. research that ended in 2013, some portions of which form the basis for this book. The kindness shown to me by my local ordinary Most Rev. Dr. Paulinus Ezeokafor is tremendous. His love for dedication to duty has been a source of inspiration. I am also grateful to Fr. Benjamin Ezulike, Fr. Celestine Muonwe, Fr. Wilfred Agubuchie, Sr. Chibugo Lebechi, DDL, Deacon Andy Davis, Mr Ugochukwu Muonwe, and Mrs Ify Onyenyionwu who, at one point or another, offered me significant insights. I will never forget the love I continually receive from my wonderful family and friends that has kept me going. The parish priest of St. Thomas Church, Glasgow, Scotland Canon Peter McBride and the parishioners made the parish environment conducive for me during the final stages of composition of the work. I appreciate their goodwill.

This book is dedicated to my parents, Chief Joseph Muonwe (Ezeudokamma of Oko) and Mrs Martina Muonwe, whose love and respect for each other is very incredible and exemplary. Their influence on me since childhood helped to sharpen my love for equality between men and women.

GENERAL INTRODUCTION

Many still find it difficult to associate themselves with the term, feminism. In the minds of some, it denotes extremist standpoints, damaging or negative reactions against sexism and female oppression. It is easy for such people to visualize the goal of feminism as nothing short of unmitigated subversion of the values of the home and immoral depiction and use of the female body. This mode of thought has given rise to mounting skepticism regarding its significance for women and the society. When Pat Robertson, an American media mogul and former Southern Baptist minister, argued that [t]he feminist agenda is not about equal rights for women. It is about a socialist, anti-family political movement that encourages women to leave their husbands, kill their children, practice witchcraft, destroy capitalism, and become lesbians,¹ he seemed to be expressing the opinions of many. Just recently, I had some discussions with a group of men about the possibility of my publishing this book on feminism and Christianity. In what seemed to be a joke, one of them asked, Is the book all about porn? It is possible that he understood the promotion of pornography as one of the major aims of feminism. Thus, he may have thought that, for me (a priest) to write about feminism was an attempt to counter pornography.

Certainly, some feminists have proposed and promoted ideas one can consider immoral, anti-family, anti-men, or even anti-life. Such ideas must be opposed because they do not promote the Christian virtue of love of God and neighbour, which society needs in order to ensure the fullness of life for all. John Paul II noticed this above-mentioned feminist trend in some circles. Hence, his advice to women to join hands in encouraging a culture that supports life and to promote a ‘new feminism’ which rejects the temptation of imitating models of ‘male domination,’ in order to acknowledge and affirm the true genius of women in every aspect of the life of society, and overcome all discrimination, violence and exploitation.²

Feminism has made great achievements in different societies. Its values and positive thrust towards the realization of a society that is more humane is far greater than is ordinarily apparent. Many feminist ideas and strategies involve taking a critical stance against, and demanding for a change in, those notions and practices seen as inimical to the full flourishing of women in particular and the society in general. This does not mean that there is a common understanding among feminists concerning what makes such a stance critical or what it means for women to flourish fully. Opinions on these are as diverse as there are individual feminists and groups of feminists. Variety of orientations, interests, and backgrounds arising from diverse political, social, cultural, religious, and racial standpoints and other alliances entail multiplicity of viewpoints and conclusions. Unless one takes pains to understand and analyse these viewpoints, he or she may end up taking one or the other for the whole.

This work takes cognizance of this diversity. It recognizes the significance of harnessing divergent and sometimes discordant feminist opinions in order to arrive at a stronger position in the bid to ensure equality for all humans. Its primary objective is to articulate how Christian theology can be a significant standpoint among others that are demanding for a change and improvement in the current sexist environment in which society finds itself. This largely agrees with the objectives that generally shape the direction of feminist theology today, viz., challenging the Christian tradition’s inability to make everyone, especially women, feel welcome to full membership of the people of God; bringing into Christian theological discussion women’s lived experiences and their faith in God revealed in the person of Jesus Christ; highlighting the prophetic and liberating elements within the Christian tradition that can help critique the deadening structures of exclusion and sexism within the church and the society that do not reflect the God of love in Jesus Christ and the universal reach of God’s kingdom of justice.³

I entertain no doubt about Christianity having an undeniably robust and enviable contribution to make in the struggle for equality and fullness of life for all. This contribution can make the needed impact on the lives of women and the society if Christianity realizes that it cannot go it alone. Christian theologians must learn not to consider feminist theory as an enemy or a competitor but as a significant dialogue partner. This informs my effort in the pages of this work to bridge the gap between feminist theory and Christian theology and to fashion some common platform for mutual enrichment and cooperation. This ensures that any solution proffered for combating sexism is a critically-based one that not only enjoys theological relevance but more importantly, pastoral and social applicability.

This work is composed of four chapters. The first two evaluate the strides recorded by feminist theory (its serious shortcomings notwithstanding) in its quest for emancipation of women, especially since the rise of second-wave feminism in the 1970s.⁴ These strides have been chiefly sustained by a strategy primarily directed to dislodging the ideological framework that undergird the male-dominated political, cultural, religious, and social spheres for centuries. The last part of the second chapter initiates a critical and constructive dialogue between feminist theory and Christian theology. Here, I examine, on one hand, how the positive values of feminist theory can be of help in advancing theological reflections. On the other hand, I assess some of the claims of feminist theory, especially about sexual difference and the relationship between sex and gender. This is done in the light of Christian theological thinking, thus, proposing ways by which Christian theology can positively influence feminist theory.

I consider such critical and constructive engagement between the two as exigent because feminist theory has made important gains in the field of women’s liberation. Moreover, it has continued to affect theological discussions on women from the point of view of theories, vocabularies, perception of gender relations, and understanding of the category woman. It is therefore an unavoidable partner for theology as theology makes its own unique and irreplaceable contributions to the cause of women emancipation.

The dialogue between the two is continued in the third chapter, where the examination of the theological foundation for equality of the sexes begins. Significant here is the discussions on the significance of theological anthropology for proper understanding of the human person, the equality of the sexes, their relationality and the transformative potentials of their encounter with each other. The reading of the two creation stories in Gen 1 and 2 shows that, despite the likely patriarchal features in the texts, they project a world of equal regard for men and women.

The fourth and final chapter studies the gospel accounts of Jesus’ life and ministry in first-century Palestinian society. I pay special attention to how Jesus surmounted the sexist and stratified society of his day to bring the good news of salvation to everyone, without discrimination. In his association with people from different strata of the Jewish society of his day, he unmistakably demonstrated the inclusiveness of God’s kingdom and the universal reach of his salvation. The chapter shows how Jesus’ attitude to Jewish women, the oppressed, the poor, and other people at the society’s margins was very impressive and remarkably friendly compared to what obtained during the time. Besides, his critical stance towards the patriarchal structures of his day poses serious challenges to men and women of today.

While studying the biblical texts I am well aware that it is improper to apply literally the wisdom of the time of composition of both the Book of Genesis and the gospels to the present society, given the huge disparity in time, history, and culture. Nevertheless, I believe that biblical texts can be made alive today, especially within the context of a believing community. That is why biblical texts in the work are largely utilized within the framework of the normativity of the future approach. The significance of this approach lies in its inestimable potential to take into consideration not only the world behind the text, and the world within the text, but more importantly, the world in front/before the text. Thus, while appreciating the significance of seeing normativity in the past represented by authors and the norms of their world… [it] emphasizes the orientation of the (biblical) texts towards the future and their capacity to point beyond themselves to alternative worlds which they seek to bring about.⁵

With this approach, one engages the biblical texts with the awareness that human understanding is a dynamic activity that is influenced by values, experiences, prejudices, biases, concerns and preferences. This will help in analyzing the ideology that possibly underpins texts, both at the time of their composition and their subsequent tradition of interpretations. In effect, this approach works with the acknowledgment that human weakness has found its way into the revealed word of God. However, the future world that the text projects – the eschatological vision of God’s kingdom of justice, love, and oneness – is used to decipher the message communicated through the text. This future world of the text forms a sort of guidepost or inspiration to subvert and transform the present and question the past, especially as it invites the interpreter to enter into critical engagement with the text for the benefit of the oppressed and the marginalized. This approach makes biblical texts relevant to today’s and tomorrow’s community of readers. Thus, even when I incorporate insights from research done with historical-critical and literary-critical methods, I do not do so in a way that the text merely informs or is locked up in the past (historical-critical), or is conceived as closed within itself (literary criticism). Instead, I examine the text in a way that the future which the text projects illumines engagement with it and the mystery it mediates. It is only then that the text can be free and become relevant not only for today’s society but also for the future.⁶

1

DISCUSSIONS ON IDENTITY: ESSENTIALISM AND SOCIAL CONSTRUCTIONISM

INTRODUCTION

This first chapter investigates and assesses the major trajectories followed by feminist theory, especially in recent years, to counter the misogynistic discourse that has defined women as the excluded other and accorded them a status lower than that of men in the society. Such forms of exclusionary and denigrating thinking are many a time assumed to be expressing the natural or divinely ordained state of affairs. This way, the undergirding patriarchal ideology that creates the discourse and serves as the guarantor of its perpetuity is somehow shielded from view. For centuries and by some means, this way of thinking has become ensconced in the academia, elevating the traditional phallocentric thinking as the norm regulating the political, the religious, and the socio-economic arrangements in different societies.

Feminists make concerted efforts to subvert this mode of thinking with the basic conviction that any effort to create a society devoid of sexism, exploitation, marginalisation, or oppression of women must begin by overhauling the hegemonic male-created ideological framework. This paves the way for better evaluation of women, taking into consideration their needs and aspirations, as well as their rightful place in the society.

The way these feminist responses affect our understanding of the traditional sexual binary system is very remarkable, and has significant implications for discussions on equality of men and women both in theology and in other academic disciplines. Thus, a significant part of the chapter deals with the assessment of their strengths and weaknesses. This will form the basis for a constructive engagement between feminist theory and Christian theology that I will initiate in the last part of the second chapter and which runs through the rest of the work.

FEMINIST THEORY AND THE QUESTION OF FEMALE IDENTITY

It is no exaggeration to say that most of the research conducted before the 1960s on the behaviour of men and women virtually regarded all the observable behavioural differences between them as fundamental and natural. Two completely distinct sets of traits were usually developed, assigning one to men and the other to women. They were believed to be direct derivations from people’s biological constitutions. Besides, most of the findings of such research were androcentric and biased against the female sex. Thus, they often projected the male set of traits as normative and representative of humanity. The unfortunate effect of this was the consolidation of patriarchal prejudices against women.⁷

In late nineteenth century biological science, for instance, some biologists, like W. K. Brooks, a professor of biology at Johns Hopkins University in the Unites States of America, claimed that, as regards the transmission of traits from parents to their offspring, the male sperm represented the initiating factor, while the female ovum was the conserving factor. Consequently, ovum made offspring inherit stable traits of the species, while the male cell contributed to the offspring’s variability and adaptability. This mode of behaviour, Brooks argued, was replicated in the relationship between adult males and females, where females were tied to