THE THEOLOGICAL EDUCATOR Spring 1998 (57)

Women Caught in the Conflict: The Culture War between

Traditionalism and Feminism, Rebecca Merrill Groothuis (Baker
Book House, 1994, $14.99)

During the last decade a number of articles and books have

appeared calling for a biblical response to feminist concerns. The
present volume stands in that company, providing an overview
of secular feminism, evangelical feminism, and traditionalism.
Unique in its thorough analysis of the historical roots behind each
of these positions, the text focuses on the present debate between
two evangelical positions.
Having read most of the major works on the gender debate
among evangelicals, I have been singularly impressed with this highly
relevant book, which some claim will be a classic treatment of the
subject. If you have time to read only one book on the response
of evangelicals to feminism, this is the book to read.
Feminism, women's studies, and women's ministries have
captured the attention of the church for the past twenty-five years.
Evangelicals have not evaded these topics; neither have they agreed
on how to interpret the demand of females for equality. Reflecting
the struggle over female roles in Western culture, conservative
Christians are caught in the same conflict.
Rebecca Groothuis is a former publishing coordinator and editor
for InterVarsity Christian Fellowship. Her goal in this text is to
build a case for evangelical feminism based on biblical revelation
rather than cultural assumptions.
The author states her intention to move beyond the rhetoric
of the major opposing viewpoints to see the larger picture—the
historic roots of secular feminism, evangelical feminism, and
traditionalism. A major value of the book is Groothuis's clear
definition of evangelical feminism in contrast to other forms of
feminism and in distinction from traditionalism.
Two other significant contributions are made by the author:
( 1 ) the historical evidence that the church mainly has accepted
its view of the role of women from culture rather than from the
Bible, and (2) the verification that this cultural influence has
prevented women from using their Spirit-given gifts of ministry.
To the surprise of many church leaders, Groothuis reveals that
the "traditionalist" role for women is not very old. In fact, the view
that "full-time motherhood" is the only acceptable role for women

178
 REVIEWS

was a cultural invention of the 1800s.

As a result of the division of labor for women and men after
the Industrial Revolution, the belief that a woman should work
only at homeflourishedduring the Victorian Era of the nineteenth
century. The idea was laid aside briefly during thefirstpart of this
century, but it was revived again after World War II when the
population reached back for more familiar roles and "hurried home
to the suburbs for safety and security" (p. 16).
America's unparalleled economic prosperity allowed these "new
Victorians" of the 1950s and 1960s to persuade women to be full-
time homemakers, while men were offered the whole range of
employment opportunities outside the home.
Unfortunately, culture and pragmatism rather than biblical
revelation and theology have determined women's roles in home
and society. Groothuis makes a strong accusation that the real culprit
behind the subjugation of women is Satan. The Deceiver has used
pagan ideologies and subtle cultural pressures to influence and
pollute Christian thinking.
Secular culture has reinforced and reinstated the subordination
of women in two ways:first,the rise of anti-feminism uprising in
American secular culture, which was largely due to successive world
wars; and second, theriseof a new radical and reactionary secular
feminism, which attacked basic moral and family values. Groothuis
concludes, "The conflict is, at root, spiritual—not merely cultural,
psychological, or theological" (p. 173).
Numerous evangelical scholars have developed and presented
a biblical understanding of female equality. Building upon that
foundation, Groothuis has challenged both traditionalists and
evangelical feminists to examine their roots. The difficult task for
both is to separate the cultural chaff from the wheat of faith and
practice based on all of Scripture.
Joe E. Trull

179
 ^ s
Copyright and Use:

As an ATLAS user, you may print, download, or send articles for individual use
according to fair use as defined by U.S. and international copyright law and as
otherwise authorized under your respective ATLAS subscriber agreement.

No content may be copied or emailed to multiple sites or publicly posted without the
copyright holder(s)' express written permission. Any use, decompiling,
reproduction, or distribution of this journal in excess of fair use provisions may be a
violation of copyright law.

This journal is made available to you through the ATLAS collection with permission
from the copyright holder(s). The copyright holder for an entire issue of a journal
typically is the journal owner, who also may own the copyright in each article. However,
for certain articles, the author of the article may maintain the copyright in the article.
Please contact the copyright holder(s) to request permission to use an article or specific
work for any use not covered by the fair use provisions of the copyright laws or covered
by your respective ATLAS subscriber agreement. For information regarding the
copyright holder(s), please refer to the copyright information in the journal, if available,
or contact ATLA to request contact information for the copyright holder(s).

About ATLAS:

The ATLA Serials (ATLAS®) collection contains electronic versions of previously

published religion and theology journals reproduced with permission. The ATLAS
collection is owned and managed by the American Theological Library Association
(ATLA) and received initial funding from Lilly Endowment Inc.

The design and final form of this electronic document is the property of the American
Theological Library Association.