The blight of infallibility

Here one can only present a very brief listing of the struggles down the centuries that women have had to mount in such areas as: protection from rape in marriage, laws condoning domestic violence, denial of inheritance, absence of voting rights, long delayed rights to an education, disparity in wages, etcetera. The list is extensive. And within Christendom the male opposition to such reformations, in retrospect, was based not only on male-centred ideologies of power-holding, but carried, at times, a cruel and callous edge to it.

In the present religious landscape, scriptural passages are cited to keep women in their biblical subordinate place. Such passages enjoin wives to be silent. Presumably, they and their daughters, are to make no complaint of sexual violence or other abuse. Such wives are "to make full submission", to be subordinate to their husband "in everything".

These are established first century gender power imbalances. They are still regarded as infallible in twenty-first century conservative evangelical theology. In contrast, evangelical scholar, Kevin Giles, [4] has lodged a protest. In his helpful study he documents how these biblical injunctions can sadly provide a basis of power imbalance in a domestic relationship. Historically, these passages supporting the overriding power of male headship, have played an integral role in undergirding the practice of domestic violence against women.

It is very difficult for those who believe they are always right to rethink their position. In a Christian context, such a tendency to infallibility becomes a blight that nips in the bud and withers any fresh and liberating understanding of the scriptures. For examples there is

a. no welcome given to, say, feminist insights into women's experience

b. no welcome to bringing a valuing of narrative theology (and stories that resist control from dogmatic requirements) into centre place. One is saved by infallible dogma – it seems.

c. no welcoming of fresh insights and analysis in liberation theology's question of who are the power-holders in a church, a country, and why do they in particular have power? And what of those who have no real share in power because of their gender or sexuality?

For Christians to behave as if they, and their institution, are infallible allows no room for any deepening and widening insights outside their closed circle to be welcomed. That is a loss to them and to us, for they can bring insights also to us. And a growing circle of mutual discovery – that would a fresh journey for us all.