By Reverend Jan Scholtz

While in many societies, women have achieved a great deal of equality and freedom to define who they are, rather than being defined by the expectation of others. 

Patterns of oppression and repression continue to exist even within the same societies and the church.

When it comes to sexism, little is said and still less is done with respect of equality in the church. Instead, the church seems to be riddled with sexism. The patriarchal nature of Christianity can be found in the history of the church in the present-day structures in the church and scriptures. 

 The Old Testament authors assumed that patriarchy was the will of God for social order. For example, the laws of the Old Testament are addressed solely to make male heads of families and not to awaken children or slaves. This presumption prevails even in the New Testament but there are exceptions.

Many women belief the patriarchal nature of the church and the often oppressive interpretation of the Bible has led to the increased abuse of women. The churches ministry has up until now been dominated by men – the Catholic church excludes women from becoming priests. In this setup, women do not often find the assistance from the male ministers when they come to the church with their problems of being abused by men.

It is obvious that domestic violence in the church frequently has a theological dimension. Clergy who vacillate about such matters as “submission” of wives to husbands will be unlikely to have much to contribute to the healing of families that are broken. 

This is exactly the position in a majority of churches. Many church leaders maybe most regularly counsel women in violent and abusive situations to return to their husbands – either for the sake of keeping their marriage intact or for the sake of their children. 

Others offer simplistic solutions by suggesting that prayer is the answer – and if suffering, women will only accept the situation and pray about it; things will somehow work out all right.

Such actions by male ministers do not help the church at all to fulfil its task to help solve the problem. It hinges on indifference or apathy – perhaps since these ministers are not all on the receiving end of abuse. 

The church forms an integral part to restore the victims of sexual violence (abuse and to protect those who are vulnerable – whether in families, schools, church or business). 

We must consuatise the laity and clergy point out the need to challenge our community and church to become active partners in the fight against perpetrators of violence against women. According to a campaign statement, the United Nations Population Fund reported that 33% of married women have experienced GBV, while adolescent girls, aged 15 to 29, have experienced physical and sexual violence from their partners (The Namibian Sun, 26 July 2022) 

As women experience violence and suffering, it is the duty of the church and community to re-assure victims of sexual violence that they are not alone. The church can start readdressing this issue in sermons and liturgies. 

Members should be encouraged to speak out against violence against women. Since the church is mainly male-dominated, playing an active role will assist in changing the mindset and attitude of men towards abuse. How can we really help the victims of abuse? 

Part of the answer lies in that the church must be a genuine community of caring people, which will be seen as a refuge for those who are hurt, a place for help in problems also (battering, abuse, etc.). 

People need to feel confidence in turning to the church for healing. We should also know about the facilities (GBV victim-friendly courts) at our disposal for advice and protection of women. We must make a list – what is there.

 Also promote awareness of the issue in the congregation – just like HIV/AIDS. Assess the messages in churches and communicate openly, so that the church is a place of hospitality, healing for summons and underlining these issues – like pamphlets, books, etc. 

It is clear that sexual violence become oppressions of male attempts to keep women in submission. Women are submissive to men because of the danger of being targets of male violence in and outside the family. 

If women are not exposed to violence, the structures of domination and control will continue. The Feminist Theology calls upon the church and Christians to stop subordinating women to repent and change. 

The Feminist Theologian proclaimer of Liberation Theology announces judgement on the patriarchy of contemporary culture. He calls for repentance and change. 

“Long-term change in the condition of and situation of African women cannot be obtained unless a change occurs in the attitude of men.” 

The Feminist Theology is opposed to sexism. The male domination of women is against Scripture and the commandments of God. The subordination of norms in Biblical times was more based on cultural women than biblical ones. There is, thus, a prevalence of male supremacy in the Bible because of its patriarchal nature. The Feminist Theologian would expose this bias and differentiate between the liberatory spirit of the Gospel and the culturally bound historical context of the Bible. 

Mercy Amba Oduyoye describes feminist theologians as “Those persons who have refused to co-operate in their own dehumanisation and/or that of the other on the basis of their female. They are against any action or altitude institutional or personal that systematically subordinates a person or persons or a ground in the ground of sex.”