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Coles Matriarchy! The Feminization of Churches by Radical Mainstream Culture at Village Green Shopping Centre in Vernon, BC
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On the fiftieth anniversary of women's suffrage in New York, before tens of thousands of women, Betty Friedan, the godmother of the second wave of feminism, pontificated that, owing to the inescapable nature of the feminist revolution, the politics of America would never be the same again. Indeed, the gender politics of the U.S. - and the world - would never be the same again. Half a century later, with the feminist movement gone full circle and got a lion's share in the public square, with a radical fourth wave premised on intersectionality perfecting conflict theory, it is imperative to assess the achievements and legacy of the movement. Yet since maleness and femaleness are not social constructs, it becomes inconceivable to address feminism without addressing the feminist's viewpoint of God. As the girl-power of secular feminism took center stage, religious feminism was steadfastly rising on the horizon. Prioritizing standpoint epistemology and revisionist hermeneutics, the rallying cry of church feminists now is the deconstruction of Christian patriarchy which must be evinced by egalitarian ordination of women and intersectional ordination in respect of the LGBTQ+ community. One question begs for an answer within all this myriad: if feminism is empowering, why are many educated women voluntarily leaving the workplace to be homemakers?
On the fiftieth anniversary of women's suffrage in New York, before tens of thousands of women, Betty Friedan, the godmother of the second wave of feminism, pontificated that, owing to the inescapable nature of the feminist revolution, the politics of America would never be the same again. Indeed, the gender politics of the U.S. - and the world - would never be the same again. Half a century later, with the feminist movement gone full circle and got a lion's share in the public square, with a radical fourth wave premised on intersectionality perfecting conflict theory, it is imperative to assess the achievements and legacy of the movement. Yet since maleness and femaleness are not social constructs, it becomes inconceivable to address feminism without addressing the feminist's viewpoint of God. As the girl-power of secular feminism took center stage, religious feminism was steadfastly rising on the horizon. Prioritizing standpoint epistemology and revisionist hermeneutics, the rallying cry of church feminists now is the deconstruction of Christian patriarchy which must be evinced by egalitarian ordination of women and intersectional ordination in respect of the LGBTQ+ community. One question begs for an answer within all this myriad: if feminism is empowering, why are many educated women voluntarily leaving the workplace to be homemakers?
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