Seems to me that they ought to spend a lot more time agonizing over what male love should look like. In general, there is far more benefit to be derived by pondering what love is and how it should be applied than there is benefit derived from pondering submission, obedience, and subjection. Jesus said that all of the law and the prophets hung on the commandments to love God and love one’s neighbor (Matthew 22:37-40). That’s how important love is.
There are two main theories on Darren Aronofsky’s provocative mother!:
It’s a film about environmentalism. Jennifer Lawrence is Gaia / the Earth Mother / the Spirit of the Earth. The house is Earth. The people who assail the house, invited in by Javier Bardem (“Him” on the credits, but I’ll just call him “the Poet” or “God”), represent humanity and its destructive effect on the planet.
It’s a film about the events of the Bible. Ed Harris is Adam / Man (complete with the fresh wound of a missing rib), Michelle Pfeiffer is Eve / Woman, the smashing of God’s precious glass curio by the Woman represents the Fall, the couple’s sons are Cain and Abel, Cain murders Abel, a flood temporarily wipes out humanity from the Earth, Jesus Christ is born then murdered with the people of earth ritually partaking of his body, and the Apocalypse wipes out the earth.
It’s clear that the filmmakers intended some version of each of these interpretations, but they don’t entirely blend well together at first. How is Earth the mother of Jesus Christ? And who is Jennifer Lawrence’s character in the biblical events? Michael J. Knowles of Daily Wire suggests that Jennifer Lawrence isn’t Mother Earth, but a sympathetic Satan whose negative perceptions of God as a generous but egotistic maniac can be attributed to unreliable narration.
Which is interesting, but 100% wrong. The film tells us exactly who Satan is when Lawrence finds the ripped-up picture of her husband on the floor, horns and demon eyes drawn onto it. See also the flames that encompass Bardem on the movie poster (above). In this movie, God and Satan are one and the same.
The key to understanding mother! and winding these two narratives together is to remember that there isn’t just one Mother in the film. There are three.
Darren Aronofsky’s mother! (yes, the title is uncapitalized with an explanation point) has been getting some well-deserved buzz in spite of a lukewarm performance at the box office. The film ekes out a 67% “certified fresh” rating among critics at Rotten Tomatoes, but received a rare F grade from audiences at CinemaScore, with many audience members declaring it to have been “the stupidest thing they’ve ever seen in” their lives.
And they’re not wrong.
But I can’t stop thinking about it.
This is one of those films where the less said about the plot, the better. (more…)
I’ve honestly never understood people who take this position given that the Bible contains a very specific example of a woman preaching in public:
There was also a prophet, Anna, the daughter of Penuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, and then was a widow until she was eighty-four. She never left the temple but worshiped night and day, fasting and praying. Coming up to [Mary, Joseph, and the baby Jesus] at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem. (Luke 2:36-38 NIV)
Some notes on this passage:
– The temple was both public and holy.
– Anna is noted as holding an authoritative calling (prophet). Paul said that the church was “built on the foundation of the apostles and prophets” (Ephesians 2:20) and that prophets were second in authority after apostles but before teachers and those with gifts of leadership (1 Corinthians 12:28).
– The text takes pains to establish Anna’s holiness. The wife of one husband (1 Timothy 5:9) then widowed, one who frequently fasted and prayed, and one who never left the temple.
– Most notably, Anna spoke about Jesus Christ not just to Mary and Joseph, but “to all who were looking forward to the redemption of Jerusalem.” In other words, this was not some doting grandmother figure uttering a private prayer over a sweet little newborn. Her meeting with the infant Christ prompted her to turn and preach Jesus Christ to all those gathered there who were expecting a Messiah.
I honestly have no idea how complementarians and other hierarchists try to conform this passage to their anti-woman theology, but I’ll hazard some guesses:
We’re all upset about that Robert E. Lee statue in Charlottesville, it seems. Either we’re upset over its proposed removal or we’re upset that it’s still there. The rally carried out by a group of torch-wielding “white nationalists” was probably counter-productive in that, now, any chance that the statue had of being seen as a remnant of a complicated and heart-breaking conflict in human history (which is what it is) rather than a clarion call of undiluted racism, has evaporated.
The Activist Mommy thinks she has the solution! They can’t take down the statue of Robert E. Lee (or other confederate monuments) unless they also take down the bust of “racist” Planned Parenthood founder Margaret Sanger . . . can they? She explains:
Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. ~ 1 Cor. 14:34-35 (NIV)
Claim: In 1 Cor. 14:34-35, Paul tells all women to sit down and shut up in church.
Claim: 1 Cor. 14:33b-35 restricts women from preaching.
Short Answer: 1 Cor. 14:34-35 isn’t about preaching at all, nor is it directed at all women. It was an injunction against a small group of Corinthian wives who were interrupting congregational meetings with (probably uninformed) questions. It should be translated, “Let the wives remain silent when the congregation meets; they are certainly not permitted to speak out. Rather, let them submit themselves, as says the law. If there is something they want to know, let them ask their own husbands at home; for it is shameful for a wife to speak out in a congregational meeting.”
The previous post refuted the incorrect claim that the Bible teaches all three persons of the Trinity as quintessentially male. But what about Jesus Christ? After all, the fact that he was incarnated as a man had to mean something, right? In recent years, arguments against women’s ordination have come to rely more and more heavily on Jesus’ human gender.
Such arguments overlook the entire nature of who Christ is. More importantly, they overlook the fact that the early Christians undeniably associated Jesus with the female person of Wisdom in the Old Testament and other Jewish intertestamental literature.
In both the Greek and the Hebrew, the word for wisdom (σοφία / חָכְמָה) is feminine. In numerous places in the Old Testament, this feminine concept of wisdom is personified as a woman, sometimes with majestic and powerful language wherein Wisdom makes divine claims of herself. For example:
The Lord created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth—when he had not yet made earth and fields, or the world’s first bits of soil. When he established the heavens, I was there, when he drew a circle on the face of the deep, when he made firm the skies above, when he established the fountains of the deep, when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth, then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always[.] 
Wisdom was also a regular fixture of intertestamental Jewish literature such as Ecclesiasticus and Wisdom of Solomon, the result being that Wisdom as a personified divine aspect of and authorized assistant to YHWH was already an important philosophical and theological concept among the Jewish community at the time of the birth of Christ.
Throughout Christian history, Wisdom has received significant attention from figures and movements in search of a feminine understanding of God. (more…)
There is a female apostle in the Bible named Junia (Romans 16:7): “Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was.” (NIV) Anyone who opposes the ordination of women needs to reconcile their theology of ordination with that fact.
Several early church fathers commented on the passage and confirmed this Scriptural witness to a female apostle:
Origen (AD 184/185 – 253/254): “It is indeed possible that they were Paul’s relatives even according to the flesh and that they believed in Christ before him and were held to be noble among the apostles of Christ. It can also be understood that perhaps they were of the seventy-two, who themselves were also named apostles, and on that account he would call them noble among the apostles, even among those apostles who were before him.” (Commentary on the Epistle to the Romans 10.21.2, as translated into Latin and preserved by Rufinus, translated into English by Thomas Scheck)
John Chrysostom (c. AD 349 – 407): “To be apostles is a great thing, but to be distinguished among them—consider what an extraordinary accolade that is! They were distinguished because of their works and because of their upright deeds. Indeed, how great was the wisdom of this woman that she was thought worthy of being called an apostle!” (In epistulam ad Romanos 31.2; PG:60.669-70, translation mine)
Theodoret of Cyrrhus (c. AD 393 – c. 458/466): “Then to be called ‘of note’ not only among the disciples but also among the teachers, and not just among the teachers but even among the apostles . . . ” (Interpretatio in quatuordecim epistolas S. Pauli 82.200, translated by Linda Belleville)
That alone is enough to establish that the first sentence of this post is a sound translation of Romans 16:7 with the backing of history and tradition.
For some, the gender  of God is obvious. The God of the Old Testament is referred to exclusively with masculine pronouns, adjectives, and verbs.  For the New Testament, both the Father and the Son are similarly described in masculine terms, while the titles used for God in both testaments are entirely masculine as well. Many believe this alone represents enough data to show that God is an essentially male or masculine being.
Most male headship advocates  will assert that the Spirit is referred to as a masculine being as well.  In actuality, the data on the Third Person of the Trinity is less decisive. In Hebrew, the word for “spirit” is the feminine רוּחַ, so the adjectives and verbs associated with it throughout the Old Testament are usually feminine—for example, מְרַחֶפֶת for hovered in Gen. 1:3. In Greek, the word for “spirit” is the neuter πνεῦμα with most of its adjectives and pronouns matching that case. Going by gendered language alone, the Spirit is a “she” or an “it.”
The oft-cited exceptions occur in John 15-16 when Jesus is delivering his sermon on the Holy Spirit as the Paraclete, wherein he refers to the Spirit with the masculine pronoun ἐκεῖνος. At first glance this seems significant since a neuter form for this adjective exists (ἐκεῖνο) and John seems to have shunned it in favor of the masculine even though it does not match the case of the noun under discussion. However, the antecedent to ἐκεῖνος is not πνεῦμα, but παράκλητος, a masculine adjective functioning as a substantive noun. This could still be a decisive declaration on the Spirit’s sexuality if John had originated this usage of the term, but he did not. The masculine plural form was similarly used as a substantive adjective by Demosthenes in the 4th century BC.  John took the pre-existing masculine concept of a παράκλητος as one’s legal advocate and applied it to the Holy Spirit. It therefore follows that his identification has everything to do with the Spirit’s function in the lives of believers, not its gender.
This poses a dilemma for Christians who assert that God is wholly male or masculine: (more…)
I never read the entirety of The Shack, the popular 2007 Christian novel about a man who converses with God about the murder of his beloved youngest daughter. My reasons were not theological. I had a childhood friend who was kidnapped, raped, and murdered when I was 9 and she was 11, so the subject of the novel was a little too close to home for me.
I did read enough of the novel to know that two members of the Trinity, God the Father and God the Holy Spirit, manifested themselves as women (a black woman and an Asian woman, respectively), and this became one of the many theological “problems” that was protested in the novel. For example, Mark Driscoll, then at the zenith of his megachurch pastor career, decried this as “goddess worship.” Mary Kassian, writing for the Council on Biblical Manhood and Womanhood, lamented that evangelical fans of The Shack were “succumbing to the feminist pressure to image God in feminine ways.” In quite recent history, complementarians and other male headship advocates  got it into their heads that all three members of the Trinity are quintessentially masculine and/or male, and as such, God could not have incarnated as a woman nor could he ever manifest as one, even if he wanted to.
The Shack has now been made into a major motion picture starring Sam Worthington. It was released today. Its reviews have sadly gone the way of most Christian films (15% on RottenTomatoes as I write this), but in light of the film, I thought it might be worth it to revisit what the Bible says about whether God has a gender, along with some extrabiblical details and philosophical considerations.
I am of the opinion that gender is created and God does not possess one as part of any eternal nature, so God could theoretically incarnate and/or manifest himself as a woman as well as a man should it please him to do so. And I want to point out that viewing God as genderless is not some novel feminist incursion on traditional Christian theology. It is historic and quite mainstream. (more…)