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The Mainstreaming of Patriarchy
Quoting Russell Moore on patriarchy may be a little peripheral on a site centered on what to do with the religious right, but it might be of interest to observe the spreading of theocratic ideas like biblical patriarchy. The migration of these ideas from small Presbyterian groups to the largest protestant denomination in the US raises some serious concerns. Moore's dominionist interpretation of the Bible threatens not only the rights of sexual orientation minorities, but also the rights of women. Here is what Russell Moore, dean of the School of Theology at the Southern Baptist Theological Seminary, says:
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If complementarians are to reclaim the debate, we must not fear making a claim that is disturbingly counter-cultural and yet strikingly biblical, a claim that the less-than-evangelical feminists understand increasingly: Christianity is under-girded by a vision of patriarchy.
It is noteworthy that the vitality in evangelical complementarianism right now is among those who are willing to speak directly to the implications and meaning of male headship--and who aren't embarrassed to use terms such as "male headship." This vitality is found in specific ecclesial communities--among sectors within the Southern Baptist Convention, the Presbyterian Church in America, the charismatic Calvinists of C.J. Mahaney's "sovereign grace" network, and the clusters of dispensationalist Bible churches, as well as within coalition projects that practice an "ecumenism with teeth," such as Touchstone magazine. These groups are talking about male leadership in strikingly counter-cultural and very specific ways, addressing issues such as childrearing, courtship, contraception and family planning--not always with uniformity but always with directness.
Patriarchy then is essential--from the begetting of Seth in the image and likeness of Adam to the deliverance of Yahweh's son Israel from the clutches of Pharaoh to the promise of a Davidic son to whom God would be a Father (2 Sam 7:14; Ps 89:26) to the "Abba" cry of the new covenant assembly (Rom 8:15). For too long, egalitarians have dismissed complementarian proof-texts with the call to see the big picture "trajectory" of the canon. I agree that such a big-picture trajectory is needed, but that trajectory leads toward patriarchy--a loving, sacrificial, protective patriarchy in which the archetypal Fatherhood of God is reflected in the leadership of human fathers, in the home and in the church (Eph 3:14-15; Matt 7:9-11; Heb 12:5-11). With this being the case, even the so-called "egalitarian proof-texts" not only fail to demonstrate an evangelical feminist argument, they actually prove the opposite. Galatians 3:28, for example, is all about patriarchy--a Father who provides his firstborn son with a cosmic inheritance, an inheritance that is shared by all who find their identity in Christ, Jew or Greek, male or female, slave or free.
This understanding of archetypal patriarchy is grounded then in the overarching theme of all of Scripture--the summing up of all things in Christ (Eph 1:10).16 It does not divide God's purposes, his role as Father from his role as Creator from his role as Savior from his role as King. To the contrary, the patriarchal structures that exist in the creation order point to his headship--a headship that is oriented toward redemption in Christ (Heb 12:5-11). This protects evangelical theology proper from both the impersonal deity of Protestant liberalism and from the "most moved mover" of open theism. Indeed, the evangelical response to open theism would have been far more effective had evangelicals not severed the issues of open theism and egalitarianism. Open theism is not more dangerous than evangelical feminism, or even all that different. It is only the end result of a doctrine of God shorn of patriarchy.
Ironically, a more patriarchal complementarianism will resonate among a generation seeking stability in a family-fractured Western culture in ways that soft-bellied big-tent complementarianism never can. And it also will address the needs of hurting women and children far better, because it is rooted in the primary biblical means for protecting women and children: calling men to responsibility. Soft Patriarchs is, in one sense, a reaffirmation of what gender traditionalists have known all along--male headship is not about male privilege. Patriarchy is good for women, good for children, and good for families.
The Mainstreaming of Patriarchy | 9 comments (9 topical, 0 hidden)
The Mainstreaming of Patriarchy | 9 comments (9 topical, 0 hidden)
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