The RMS Office of the Bishop in partnership with leaders across the synod has created a community discussion guide to engage challenging topics as people of faith. Each week we will share a personal reflection on that week's featured social statement.
Faith, Sexism, and Justice: A Call to Action expresses several deep Christian themes. Grounded in God’s intention of abundant life for all, it confesses patriarchy and sexism as sin. It names the resources of the Lutheran faith to address this sin and identifies what needs to be done both in the church and in society. The social statement is titled a “call to action” because it is precisely this. It urges members to recognize patriarchy and sexism as sinful and invoke systemic changes that foster abundant, flourishing life for all persons within both church and society. In addition, Faith, Sexism, and Justice: A Call to Action serves as the ELCA’s response to the Lutheran World Federation’s “Gender Justice Policy,” which calls on all 148 member churches within the LWF to do work within their individual churches to foster gender justice.
Faith, Sexism, and Justice: A Call to Action expresses several deep Christian themes. Grounded in God’s intention of abundant life for all, it confesses patriarchy and sexism as sin. It names the resources of the Lutheran faith to address this sin and identifies what needs to be done both in the church and in society. The social statement is titled a “call to action” because it is precisely this. It urges members to recognize patriarchy and sexism as sinful and invoke systemic changes that foster abundant, flourishing life for all persons within both church and society. In addition, Faith, Sexism, and Justice: A Call to Action serves as the ELCA’s response to the Lutheran World Federation’s “Gender Justice Policy,” which calls on all 148 member churches within the LWF to do work within their individual churches to foster gender justice.
Created in God's Image
Rev. Dr. Shauna Hannan
One of the most influential statements I heard in the church growing up was, “Jesus loves you just as you are. Nothing can separate you from that love.” I believed it. I still believe it. However, believing it makes it all the more confusing when it doesn’t ring true in my experience or in the experiences of the people around me.
There is no doubt that certain systems of this world subtly (and not-so-subtly) diminish the gifted, beloved and worthy nature of women and girls. As the most recent ELCA social statement, “Faith, Sexism, and Justice,” makes clear, "Though God desires fullness of life and equity for everyone, as a church we recognize that women and girls in particular suffer a range of harm and injustice due to sex (biological), gender, or both" (3).
Now you might think as I do, “I respect all.” But “we are socialized to conform to these patterns of power, privilege, and prejudice. This makes us complicit in maintaining social systems of oppression” (4). Because the power of this socialization is real, our Lutheran church says, “no,” to systems that provoke such harm and justice and does so for theological, biblical and, frankly, basic humanitarian reasons. Two poignant claims about who God is and how God relates to us can indeed shape our humanitarian impulses and deeply impact gender justice.
First, we have a God who creates us in God’s image. What? Really? Why would a divine being do something so risky, so vulnerable? While I cannot say why, I do trust that people of all genders are created in God’s image. Thus, systems that suppress the sacredness of any gender are not a reflection of the fullness of our creator.
While systems in this world unjustly deny the sacredness of all genders, Jesus does not. I believe that. And this social statement confirms that our church believes that. Being this church “compels us to expose how patriarchy and sexism are woven into individual, social, and religious life, causing harm to all people and even to all of creation” (8) and summons us to find ways to create systems that reflect the belief that justice is for all.
I find it helpful to think about a way forward in terms of language, leadership and legislation. The following sections of the social statements are especially helpful for consideration and conversation.
1) Language. See pp. 8, 30, 53-55.
2) Leadership. See pp. 55-58.
3) Legislation. See Part V: Response: The ELCA calls for action and new commitments in society. See especially advocacy section pp. 60-68.
Rev. Dr. Shauna Hannan
One of the most influential statements I heard in the church growing up was, “Jesus loves you just as you are. Nothing can separate you from that love.” I believed it. I still believe it. However, believing it makes it all the more confusing when it doesn’t ring true in my experience or in the experiences of the people around me.
There is no doubt that certain systems of this world subtly (and not-so-subtly) diminish the gifted, beloved and worthy nature of women and girls. As the most recent ELCA social statement, “Faith, Sexism, and Justice,” makes clear, "Though God desires fullness of life and equity for everyone, as a church we recognize that women and girls in particular suffer a range of harm and injustice due to sex (biological), gender, or both" (3).
Now you might think as I do, “I respect all.” But “we are socialized to conform to these patterns of power, privilege, and prejudice. This makes us complicit in maintaining social systems of oppression” (4). Because the power of this socialization is real, our Lutheran church says, “no,” to systems that provoke such harm and justice and does so for theological, biblical and, frankly, basic humanitarian reasons. Two poignant claims about who God is and how God relates to us can indeed shape our humanitarian impulses and deeply impact gender justice.
First, we have a God who creates us in God’s image. What? Really? Why would a divine being do something so risky, so vulnerable? While I cannot say why, I do trust that people of all genders are created in God’s image. Thus, systems that suppress the sacredness of any gender are not a reflection of the fullness of our creator.
While systems in this world unjustly deny the sacredness of all genders, Jesus does not. I believe that. And this social statement confirms that our church believes that. Being this church “compels us to expose how patriarchy and sexism are woven into individual, social, and religious life, causing harm to all people and even to all of creation” (8) and summons us to find ways to create systems that reflect the belief that justice is for all.
I find it helpful to think about a way forward in terms of language, leadership and legislation. The following sections of the social statements are especially helpful for consideration and conversation.
1) Language. See pp. 8, 30, 53-55.
2) Leadership. See pp. 55-58.
3) Legislation. See Part V: Response: The ELCA calls for action and new commitments in society. See especially advocacy section pp. 60-68.
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