Christian Feminism Today

"J. F. Alexander’s book, I Am Sophia, is a delightful and gripping story of religious science fiction. Its genre almost defies categorization; it reads like an almost seamless blend of hard science fiction and theology."

July 2021 Poetry Selection
You feel like you’ve been waiting forever
but instead of a robed savior, it’s the Unknown
easing onto the porch and knocking.

"Women Rising is a powerful story, in large part due to Tschanz’s willingness to look closely at her own participation in what she comes to see as white-saviorism. Her vulnerability is not only endearing but also refreshing."

"It’s empowering to read the story of the widow’s mites as an illustration of institutional economic injustice (rather than just a commendation of an individual)."

"The Making of Biblical Womanhood is not only a timely examination of patriarchy packaged as complementarianism in modern Christianity; it also is a call for both men and women to look critically at what is accepted as gospel truth, especially pertaining to the role and treatment of women." 

"Many women in today’s society continue to struggle to be able to pursue their passions. This book gives the reader inspiration to realize all she accomplished in her society. If Kempe was able to travel the world, write a book, and forge her own path, we should be able to do the same." 

June 2021 Poetry Selection
Some days I’m tired of the making
but that might be an indication
I’m trying to do it alone
and that’s how you end up with armor

"It wasn’t until I was older that I realized what an extraordinary thing it is for survivors to speak up, especially if they grew up in a system that valued their silence and submission above all else."

May 2021 Poetry Selection
We, the childish, wear our clothes like skin,
Like a birthright.
But a divine cadre of women sew
In the deep of the maze, and far from the exit.

To linguistically portray God as a father, or God as a woman giving birth, or an eagle, or a sacred wind, all of those things put a limiting image up to represent God. And, for that matter, so do the three letters, G-O-D. All the ways we choose to refer to God are images, all are limited representations, all are potentially idolatrous symbols. But all our metaphors and ways of referring to God are not necessarily idolatrous. Only potentially.

But in the larger context of the New Testament, both “kin-dom” and “kingdom” make sense. The Apostle Paul plants small house churches, and when he writes to them, he calls them adelphoi—sisters and brothers—united in a kin-group not by blood but in a common loyalty to the Lord Jesus, over against the Lord Caesar. To these tiny outposts, Paul promises the coming victory of God over all other empires, through the return of his representative, Jesus.

If someone is being abused, they feel responsible for the abuse. Why this logical inconsistency? Because if everything is the victim's own fault, they have the power to change it. I would advise you not to take that sense of power away, but, instead, to model what it is like to not accept responsibility for what the abuser is doing.

Survivors of spiritual abuse can feel justifiably averse to anything having to do with God or spirituality after emerging from the war zone of spiritual abuse. However, cutting off the aspects of oneself that are yearning for healthy, edifying connection to something other than the self—the essential definition of spiritual expression—can be equaling damaging.

"There was a time in the not too distant past when the majority of Protestant Christians, including those who called themselves evangelical, did not consider the point at which a fertilized ovum or developing embryo or fetus becomes a human being to be clearly defined, indisputable, and settled for all time."