INDIA BIBLE COLLEG AND SEMINARY

Subject: FEMINIST THEOLOGY

TOPIC: Jesus Christ-The theological basis and principle for Gender Justice
&
Feminist Critiques of the Kyriarchal Church
Submitted to: Rev. Shalom Eapen
Submitted By: Syamjith
BD-4
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Table of Content

1.1 Introduction .......................................................................................................................... 1

1.2 Gender Justice ...................................................................................................................... 2
1.3 Theological Foundation of Gender Justice in Jesus’ teachings ........................................... 2
1.4 Jesus’ teachings on gender justice ....................................................................................... 3
1.5 Jesus' Teachings on Equality and Justice ............................................................................. 4
1.6.1 Theology........................................................................................................................ 5
1.6.2 Liturgy ........................................................................................................................... 5
1.6.3 Leadership ..................................................................................................................... 5
1.6.4 Gender Roles ................................................................................................................. 6
1.6.5 Impact on Women ......................................................................................................... 6
1.7 Conclusion ........................................................................................................................... 6
References .................................................................................................................................. 7
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1.1 Introduction
Jesus Christ is considered the central figure of the Christian faith. His teachings and life have
influenced the way people understand and practice justice, love, and equality. Gender justice
is one of the central issues in our contemporary world, and it is crucial to examine how the
theological basis and principles of Jesus Christ can help us understand and practice gender
justice. The first part of the paper aims to explore the theological foundation of gender justice
in Jesus Christ's teachings and principles.
The second part deal with one of the key areas of feminist discourse which is the critique of
the patriarchal structure of the church, which has been shaped by centuries of male
domination. The term kyriarchy has been used to describe the interconnected systems of
oppression that have been used to perpetuate the power dynamics within the church. This
paper will provide an overview of feminist critiques of the kyriarchal church, exploring the
ways in which this system of oppression has impacted women's experiences within the
church.

1.2 Gender Justice

Gender justice1 has been defined as “the ending of - and if necessary the provision of redress
for— inequalities between women and men that result in women's subordination to men.”2
These inequalities or differences among genders are not only in resources but also in
opportunities and power. These can also appear in the form of denying the rights whether
civil, political, economic or social rights of some while allowing others to enjoy them. In
simple term, gender justice means the equal treatment for all individuals irrespective of the
gender one belongs to. In the case of women and men, gender justice is more or less the
equivalent term of women empowerment. But gender justice has a much wider scope that as a
process it brings an additional essential element with it which is accountability.3 It provides
men, women and transgender to have equal conditions for realizing their full human rights
and potential. Moreover, it would be able to contribute equally to the national, political,
economic, social and cultural development and to benefit equally from the results. Over and
above it eliminates the institutional, cultural and interpersonal systems of privilege and
oppression that sustain discrimination.4 Therefore we understood gender justice such that it
encompasses a wider scope of addressing the fair and equal justice to men and transgender
and not specific to women only.

1.3 Theological Foundation of Gender Justice in Jesus’ teachings

The teachings of Jesus Christ are rooted in a theology of love and justice, which is grounded
in the belief that all people are created in the image of God and, therefore, have inherent
value and worth. Jesus Christ's teachings emphasize the need for love and compassion,
particularly for the marginalized and oppressed in society. This emphasis on compassion and
love is at the heart of gender justice, which seeks to ensure that all people are treated with
fairness and equity, regardless of their gender identity.
Jesus Christ's teachings also emphasize the importance of justice and fairness, particularly for
those who are marginalized and oppressed. This emphasis on justice is particularly relevant to
gender justice, which seeks to address the systemic inequalities and discrimination faced by
people of all genders. Jesus Christ's teachings challenge the social norms and power
structures that perpetuate gender-based discrimination and inequality and call for a more just
and equitable society.5
One of the key theological principles for gender justice found in Jesus Christ's teachings is
the idea of the kingdom of God. The kingdom of God is a central concept in Jesus Christ's
teachings, and it refers to a vision of a just and equitable society where all people are treated

1
1 Gender Justice is not synonymous with Gender Equality, but the intrinsic concept of both can be used to
express one another.
2
Anne Marie Goetz, “Gender Justice, Citizenship and Entitlements” in Gender Justice, Citizenship and
Development, edited by Maitrayee Mukhopadhyay and Navsharan Singh (New Delhi: International
Development Research Center & Zubaan, 2007), 29-30.
3
Goetz, “Gender Justice, Citizenship and Entitlements” in Gender Justice, Citizenship and Development, 30.
4
Elaine Neuenfeldt, ed., Gender Justice Policy (Geneva: The Lutheran World Federation, 2013), 7.
5
Marion Ann Taylor and Heather E. Weir (eds.), The Bible and Gender: Imagery and Settings (Oxford: Oxford
University Press, 2013), 101.
with fairness and equity.6 The kingdom of God is characterized by love, compassion, and
justice, and it is a vision of a society where all people can live in peace and harmony. The
kingdom of God is particularly relevant to gender justice because it provides a theological
basis for challenging the social norms and power structures that perpetuate gender-based
discrimination and inequality. The vision of the kingdom of God challenges the traditional
gender roles and power structures that have been used to justify the marginalization and
oppression of people of all genders. By calling for a more just and equitable society, the
kingdom of God provides a theological basis for gender justice.7
The imago Dei, or the image of God, is a fundamental concept in Christian theology that
affirms the intrinsic value and dignity of all human beings. It is based on the belief that every
person is created in the image of God and, therefore, has inherent worth and dignity. This
concept is the theological foundation for gender justice, as it affirms the equal value and
worth of all genders. The image of God is particularly relevant to gender justice because it
challenges the social norms and power structures that have been used to justify the
marginalization and oppression of people of all genders. By affirming the inherent value and
worth of all people, regardless of their gender identity, the image of God provides a
theological basis for gender justice.8

1.4 Jesus’ teachings on gender justice

God meets human-beings in Jesus Christ, who empowers the poor and the oppressed; invites
all to lead a live in freedom as the children of God. Jesus Christ called His followers into a
new paradigm of God’s family, a community of sisters and brothers (Mark 3: 35). Jesus had
many male and female disciples (Luke 8: 2-3; Mark 15: 41). As followers, many women
cared for Jesus’ needs (Matthew 27: 55). Women were the first witnesses to the resurrection
of Christ (Luke 24: 22; John 20: 11- 18).
Jesus’ teachings on gender justice are rooted in the principles of love, compassion, and
justice. He taught that all individuals are created in the image of God and are deserving of
dignity and respect. He challenged the societal norms of his time that placed women in a
subordinate position to men. His teachings emphasized the importance of treating all genders
equally and with respect.9
In the gospel narrative Jesus helped women to challenge the prevailing social structures and
refuse to be bounded by the barriers which their gender bias put in the way. The case of the
woman who was healed from a spinal cord disease from eighteen years (Luke 13:10-17),
need a special mentioned here. Not only Jesus broke the traditional ideas of the Sabbath, but
also called the woman towards Him, touched her and later refers to her as ‘the daughter of
Abraham’. It is usually understood in those particular cultures that women were saved
through their men. But referring to the women as the ‘Daughter’ of Abraham was beyond the
norms and expectation of His days. It was meant to make the woman a full-fledged member
of the covenant and put her in equal standing with other men.10 Thus restoring the identity
and dignity not only of that woman but the many women of His time. Jesus who continues

6
Taylor and Heather E. Weir (eds.), The Bible and Gender: Imagery and Settings, 101.
7
John Howard Yoder, The Politics of Jesus (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing, 1994),35.
8
Yoder, The Politics of Jesus, 35.
9
Howard Thurman, Jesus and the Disinherited (New York: Abingdon-Cokesbury Press, 1949), 23-24.
10
Walter Wink, Engaging the Powers (Minneapolis: Fortress Press, 1992), 129.
the prophetic liberation of the Bible as a social leader challenges the status quo. It is not His
maleness that is significant but His message, His judgement on all exclusion and
subordination.11 Thus, Jesus announced the good news, gospel for women in the midst of
discrimination and deprivation
One of the most significant examples of Jesus’ teachings on gender justice is his Parable of
the Good Samaritan (Luke 10:25-37). In this parable, Jesus challenged his listeners to extend
compassion and mercy to all individuals, regardless of their social status or ethnicity. He used
the example of a Samaritan, a member of a despised race, to demonstrate that compassion
and mercy should extend to all individuals, regardless of their background. Through this
parable, Jesus challenged societal norms that placed certain groups of individuals in a
subordinate position.
Jesus also taught that all individuals have a role to play in promoting gender justice. In the
Sermon on the Mount (Matthew 5-7), Jesus challenged his followers to be peacemakers, to
love their enemies, and to seek justice for all. He emphasized the importance of treating all
individuals with dignity and respect, even those who were considered social outcasts. Jesus’
teachings on gender justice emphasize the importance of each individual doing their part to
promote justice and equality for all genders.12

1.5 Jesus' Teachings on Equality and Justice

Jesus' teachings on equality and justice are based on the principles of love, compassion, and
forgiveness. He challenged the social norms and cultural traditions that were discriminatory
towards women. For example, in the story of the adulterous woman (John 8:1-11), Jesus
challenged the religious leaders who wanted to stone her by asking them to examine their
own faults before passing judgment on others. He showed compassion towards the woman
and forgave her, demonstrating the power of love and forgiveness to bring about change.13
Jesus also spoke out against the unequal treatment of women. In the Sermon on the Mount, he
said, "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied"
(Matthew 5:6). This means that those who strive for justice and righteousness will be blessed.
Jesus also taught that the greatest commandment is to love God with all our heart, soul, and
mind and to love our neighbor as ourselves (Matthew 22:37-39). This commandment is the
basis for treating others with respect, dignity, and equality.
1.6 Feminist Critiques of the Kyriarchal Church
The church has played a significant role in shaping Western society and culture, and as such,
its impact on gender roles and gender relations cannot be underestimated. Historically, the
church has been a male-dominated institution, with women occupying subservient positions.
This has been reflected in the ways in which women have been excluded from leadership
positions within the church, and in the ways in which their contributions have been
undervalued.

11
Jack Cottrell, Gender Roles and the Bible: Creation, the Fall, and Redemption (USA: College Press
Publishing Company, 1994),136.
12
Thurman, Jesus and the Disinherited, 23-24.
13
Christopher Hunt, What Does Jesus Say About Justice? (https://groundworkonline.com/blog/what-does-jesus-
say-about-justice accessed on 14th March 2023@ 2pm).
The term kyriarchy, coined by Elisabeth Schussler Fiorenza, is used to describe the
interconnected systems of oppression that exist within society, and within the church. The
kyriarchal system is based on the belief that some people are inherently superior to others,
and as such, they are entitled to dominate and control those who are deemed inferior. This
system of oppression has been used to maintain power dynamics within the church, with men
occupying positions of power and women occupying subordinate positions.14
Feminist critiques of the kyriarchal church have focused on a number of areas, including
theology, liturgy, leadership, and gender roles. In this section, we will explore these critiques
in more detail.
1.6.1 Theology
One of the key areas of feminist critique of the kyriarchal church is its theology. Traditional
Christian theology has been shaped by male theologians, who have constructed a patriarchal
understanding of God and the world. This patriarchal understanding of God has been used to
justify the exclusion of women from leadership positions within the church, and to justify the
subservient roles that women have been expected to occupy.
Feminist theologians have challenged this patriarchal understanding of God, arguing that it is
incomplete and inaccurate. They have argued that God is not exclusively male, but rather
encompasses both male and female characteristics. Furthermore, they have argued that God is
not distant and impersonal, but rather a personal and relational being. This feminist
understanding of God has been used to challenge the exclusion of women from leadership
positions within the church, and to challenge the traditional gender roles that have been
imposed upon women.15
1.6.2 Liturgy
Another area of feminist critique of the kyriarchal church is liturgy. Liturgy refers to the
ritual and worship practices of the church, and it has traditionally been male-dominated.
Feminist critiques of liturgy have focused on the ways in which these practices have
reinforced patriarchal gender roles.
For example, the use of exclusively male language to refer to God has reinforced the belief
that God is exclusively male, and has contributed to the exclusion of women from leadership
positions within the church. Similarly, the use of gendered language to refer to people within
the liturgy has reinforced gender stereotypes and contributed to the marginalization of
women. Feminist theologians have advocated for the use of gender-neutral language in
liturgy, as well as the inclusion of women's voices and experiences in worship practices. This
has led to the development of feminist liturgies, which seek to challenge traditional gender
roles and to provide space for women's experiences within the church.16
1.6.3 Leadership
The exclusion of women from leadership positions within the church has been a key area of
feminist critique of the kyriarchal church. Women have historically been excluded from

14
Elisabeth Schüssler Fiorenza, The Power of Naming: A Concilium Reader in Feminist Liberation Theology,
ed. Elisabeth Schüssler Fiorenza (New York: Orbis Books, 1996), 3-22.
15
Fiorenza, The Power of Naming: A Concilium Reader in Feminist Liberation Theology, 3-22.
16
Fiorenza, The Power of Naming: A Concilium Reader in Feminist Liberation Theology, 22.
positions of power within the church, with men occupying leadership positions and making
decisions on behalf of the entire community. This exclusion has contributed to the
marginalization of women within the church, and has reinforced patriarchal power structures.
Feminist theologians have challenged this exclusion of women from leadership positions,
arguing that it is based on a flawed understanding of gender and a patriarchal interpretation of
scripture. They have called for the ordination of women as priests and pastors, as well as the
inclusion of women in decision-making processes within the church.17 Despite these calls for
change, many churches continue to resist the ordination of women and the inclusion of
women in leadership positions. This resistance is often rooted in a belief that women are not
suited for leadership roles, or that they are inherently inferior to men. Feminist critiques of
the kyriarchal church seek to challenge these beliefs and to advocate for the full inclusion of
women within the church.18
1.6.4 Gender Roles
Gender roles have been another key area of the feminist critique of the kyriarchal church.
Traditional gender roles have been based on the belief that men are strong, rational, and
aggressive, while women are weak, emotional, and nurturing. These gender roles have been
used to justify the exclusion of women from leadership positions within the church, and to
reinforce patriarchal power structures.
Feminist critiques of gender roles have sought to challenge these beliefs, arguing that they are
based on outdated and harmful stereotypes. They have called for a rethinking of traditional
gender roles, and for the development of more inclusive and egalitarian models of gender.19
1.6.5 Impact on Women
The kyriarchal structure of the church has had a significant impact on women's experiences
within the church. Women have been excluded from leadership positions, undervalued for
their contributions, and marginalized within the church community. This has led to feelings
of alienation and disconnection, as well as a sense of frustration and anger.
Feminist critiques of the kyriarchal church seek to address these issues and to advocate for
the full inclusion of women within the church. They seek to challenge patriarchal power
structures and to create more inclusive and egalitarian models of gender and leadership.20

1.7 Conclusion
In conclusion, the teachings of Jesus Christ provide a theological basis and principles for
gender justice. Jesus demonstrated a high regard for the dignity and worth of women and
challenged societal norms that placed certain groups in subordinate positions. His teachings
emphasized the importance of treating all individuals with dignity and respect, and the
theological concepts of the imago Dei, the Kingdom of God, and the principle of love support
the promotion of gender justice. As Christians, we are called to work towards creating a just
and equitable society in which all genders are treated with dignity and respect.

17
Letty M. Russell, Feminist Theology: A Critical Reading, ed. Letty M. Russell (Louisville, KY: Westminster
John Knox Press, 1998), 104-125.
18
Russell, Feminist Theology: A Critical Reading, 104-125.
19
Rosemary Radford Ruether, Sexism and God-Talk: Toward a Feminist Theology, (Boston: Beacon Press,
1993), 49-69.
20
Ruether, Sexism and God-Talk: Toward a Feminist Theology, 49-69.
Feminist critiques of the kyriarchal church have highlighted the ways in which the patriarchal
structure of the church has contributed to the marginalization of women. They have
challenged traditional understandings of theology, liturgy, leadership, and gender roles,
advocating for a more inclusive and egalitarian approach to these areas. The full inclusion of
women within the church is crucial for the development of a more just and equitable society,
and feminist critiques of the kyriarchal church provide an important framework for achieving
this goal.

References
Cottrell, Jack. Gender Roles and the Bible: Creation, the Fall, and Redemption. USA:
College Press Publishing Company, 1994.
Goetz, Anne Marie. “Gender Justice, Citizenship and Entitlements” in Gender Justice,
Citizenship and Development, edited by Maitrayee Mukhopadhyay and Navsharan
Singh, 29-30. New Delhi: International Development Research Center & Zubaan,
2007.
Neuenfeldt, Elaine. Gender Justice Policy. Geneva: The Lutheran World Federation, 2013.
Ruether, Rosemary Radford. Sexism and God-Talk: Toward a Feminist Theology. Boston:
Beacon Press, 1993.
Russell, Letty M. Feminist Theology: A Critical Reading. Edited by Letty M. Russell.
Louisville, KY: Westminster John Knox Press, 1998.
Schüssler Fiorenza, Elisabeth. The Power of Naming: A Concilium Reader in Feminist
Liberation Theology. Edited by Elisabeth Schüssler Fiorenza. New York: Orbis
Books, 1996.
Taylor, Marion Ann and Heather E. Weir, eds. The Bible and Gender: Imagery and Settings.
Oxford: Oxford University Press, 2013.
Thurman, Howard. Jesus and the Disinherited. New York: Abingdon-Cokesbury Press, 1949.
Wink, Walter. Engaging the Powers. Minneapolis: Fortress Press, 1992.
Yoder, John Howard. The Politics of Jesus. Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing, 1994.
Christopher Hunt, What Does Jesus Say About Justice?
(https://groundworkonline.com/blog/what-does-jesus-say-about-justice accessed on 14th
March 2023@ 2pm).