Third of four pieces reflecting on some of the cultural threads at work in the mistreatment of women, particularly within the church. Part 1. Part 2.

Even if the unjust treatment of women by men is not a result of our faith (rightly considered), Scripture certainly still has much to say about it. Right there in the Garden, at the moment of our descent into sin and shame, God pronounced a curse on the very works of cultivation for which He created us. Because we trusted the word of the serpent over the design of the Lord, the ground would no longer respond well to the man’s tending, and the man would no longer respond with love to the work of the woman in his life.

A key component of this curse toward the woman is that the man will not only resist, but that he will “rule over” her (Gen. 3:16). Relationships crafted to demonstrate God’s goodness and creative spirit are instead handicapped by a visceral power dynamic—one more expression of our central sin of pride. Our confidence is no longer in our submission to God, but in the strength and wisdom we think we possess.

As Andy Crouch has pointed out in his excellent work, Playing God, our call to cultivate and care for all God had made was enabled by His gift of power; power meant for stewardship and the extension of His wondrous creative spirit through the whole earth. Since the Fall, our God-given power is often twisted toward unjust ends, transforming cultivation into coercion and turning our fellow image-bearers into objects to be used and abused.

Unjust power is an audacious grift, an attempt to usurp God’s authority without the foundation of His omniscience and lovingkindness—in other words, an idol. And we are so, so slow to give up this false god of coercive power over others. Its tentacles weave through our works, allowing mankind to create unspeakable evils and corrupting even our best efforts. Such is the root of our mistreatment of women and the church’s ignorance or toleration of a broken status quo. The same can be said of racism, abortion, marginalization of the weak, disabled, and elderly, perpetuation of poverty, proliferation of war, and every other systemic sin.

In this light, pornography is revealed as an extension of sexual abuse, warping desires and feeding the beast of consumption for those who lack the social power to do such unspeakable things in the real world and get away with it. Women appearing in that footage are often paid next to nothing or, in many cases, actually held in some form of slavery, making the visual delivery of their bodies as a “product” a direct result of their actual abuse at the hands of others. As the Avett Brothers sing in “True Sadness”: “Angela became a target / As soon as her beauty was seen / By young men who tried to reduce her down / To a scene on a x-rated screen / Is she not more than the curve of her hips? / Is she not more than the shine on her lips? / Does she not dream to sing and to live and to dance down her own path / Without being torn apart? / Does she not have a heart?”

Perhaps the epidemic of pornography in our churches (that now swallows up women, in addition to men) both contributes to and flows from the softer dehumanization we’ve grown accustomed to. Brokenness is always cyclical.

A healthy feminism is the staunch opponent of all such coercion, but much of what passes under that name has instead been a cheerleader for the same sorts of acts, provided that they are perpetrated by women instead of against them. If gender is merely a social construct, then difference itself is the only injustice. A feminism aimed there, that encourages women to seek equality by acting in the same sinful consumption that men have gotten away with—striving for social, cultural, and sexual dominance—misses so many of the deeper evils.

I’d argue, in fact, that our present moment is a much the death of that movement as it is the death of silent suffering at the hands of pigs and patriarchs. The emergence of a what has been described as “rape culture” on university campuses suggests that men still hold the balance of power in any pitched battle for sexual freedom.

What of Marriage?
In such a cycle of coercion and abuse, what value can there be to marriage? Is it not just one more social structure in which women are forced to subsume their person and will to the desires of men?

Going back to Genesis, we see marriage described not as a display of power, but an act of mutual care and cultivation: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and were not ashamed” (Gen. 2:24-25). When Paul takes up this matter in Ephesians 5, he calls it a “profound mystery” that does not merely reflect God’s good design of Creation, but portrays God’s mercy in repairing what has been broken through Christ’s “marriage” to His church.

For most that object to this reading, though, it is Paul’s words a few verses before that cause them to stumble: “Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior” (Eph. 5:22-23). Some see this as proof positive of the evil of marriage, and others tie themselves in hermeneutical knots trying to explain how Paul unfairly introduces a hierarchical structure to a beautifully egalitarian institution. It seems clear, though that we have to interpret this instruction in light of the “profound mystery,” and not the other way around.

Submission is only submission if it is an act of will cutting against the grain, just like the counterpart command for men to “love your wives, as Christ loved the church and gave himself up for her” (v. 25). We are to emulate Christ, not Pharaoh, who used the people to make him wealthy and comfortable; Christ, not Solomon, who multiplied pleasures to himself; Christ, not even Elijah, who abandoned his calling when he was discouraged. Any other model of marriage is not only dysfunctional, but diabolical, in that it mars a God-ordained portrait and sends a false message about Christ.

Loving my wife as Christ loved the church is not a “natural” act, and certainly not a “masculine” one (at least in the cultural sense). It is something that I would never conceive of, let alone attempt, without the transforming power of Christ. Likewise, submission is not the normative state of “femaleness”, but the conscious entering in to a Christ-like act of sacrifice by a strong, free, individual. It is a call to mutual obedience (within the marriage covenant) not a ratification of the world’s status quo. What spiritual value is there in submitting to your husband if you live in constant dread of all men everywhere? Only a strong woman can submit well. What spiritual value is there in leading your wife if you are called to lord your privilege and power over all women? Only a weak man needs to be so propped up.

Of course, marriage is meant to mirror Christ redeeming the church, but not to the exclusion of his redeeming love toward His daughters themselves. In this picture, a groom is a reflection, not a replacement, of Christ. Our brothers and sisters who pursue full lives of godly service in singleness are no less powerful images of God than those called to participate in that particular re-enactment of redemption. I’ve seen so many single women among my friends and family* offer brilliantly faithful service to the church, in the face of immense cultural pressure to marry, serve outside of their gifting, or abandon the way of Christ to seek their pleasure in the world. Such a life is not second-class, but boldly sacrificial and worthy of praise.

Part 1: Tasteless, but Excusable? Dehumanization, Women, and the Church
Part 2: Men and Women, Image-Bearing, and Scripture
Part 4: A True and Better Way to Be

*Why I’m not similarly acquainted with very many young single men is a sociological conversation for another time.

Image: Samaritan Woman Meets Jesus, Byzantine Icon