Posted by deangonzales on July 14, 2010
Maureen Dowd, an influential columnist for the New York Times, recently suggested that feminism is not working for women. In a piece entitled “Blue Is the New Black,” published in September 2009, she wrote
In the early ’70s, breaking out of the domestic cocoon, leaving their mothers’ circumscribed lives behind, young women felt exhilarated and bold. But the more women have achieved, the more they seem aggrieved….According to the General Social Survey, which has tracked Americans’ mood since 1972, and five other major studies around the world, women are getting gloomier and men are getting happier.
This piece—and the growing body of studies and literature like it—honestly poses the question, Do women in a modern world, faced with complex choices previous generations could not imagine, have to be unhappy? Is there a calling in which women can find lasting happiness?
Mark Chanski, a Reformed Baptist pastor in Holland, Michigan, thinks there is. The author of the excellent Manly Dominion (Calvary, 2007), Chanski has recently published Womanly Dominion,a companion text to his treatise on biblical manhood. In 200 crisp, scripturally saturated pages, Chanski charts an engaging course for Christian womanhood in a feminist age.
WOMANLY DOMINION: CHRISTIAN WOMANHOOD IN A FEMINIST AGE
The text’s central metaphor is a soccer game. A futbol enthusiast, Chanski exhorts women to “play your position” in a cultural climate that encourages rebellion against biblical gender roles. Chanski grounds his argument in the dominion texts of Genesis 1:27-28, and this dominion-based approach shapes his perspective on biblical womanhood at every turn. Early on, he urges that
Godly women, made in the image of God, mustdaily tell themselves: “Win it!” to the glory of God. [Women] must for the long haul, for the entire game, contest after contest, resolve to put forth maximum effort to rule and subdue their daily challenges, so help them God. (21)
From the stories he shares, Chanski’s own wife seems to fit this mold. At one point, he recounts her constant activity devoted to the welfare of her family:
My bride of 25 years strikingly imitates her subduing God. I constantly stand in appreciative awe of her extensive and detailed calendars and to-do lists. Dianne diligently plots out her week with calculated premeditation. She synchronizes her short term goals with the annual and monthly calendar appointments. Out of this she forges to-do lists for each day of the week. Then she relentlessly crosses out those task challenges one by one….With this vigorous spirit, my wife subdues the chaos and overcomes the obstacles before her, creating order and stability in our family’s otherwise disheveled world. (29)
I can testify to a similar experience in my own home. As Dianne Chanski and so many other Christian women do, my wife works quietly at a number of thankless tasks, honoring the Lord, refuting by her daily life false stereotypes and straw (wo)men.
There is much to chew on in the book, which will be highly useful for parents training daughters, men seeking to learn more about biblical womanhood, and more. Here are a few of the subjects it tackles:
- The inspiring effect of unknown mothers of famous men (42)
- The struggles of single mothers (127)
- Training girls to develop their minds without acquiescing to the vocational expectations of the culture (148)
- A balanced but honest approach to appearance, including Chanski’s exhortation to women to take care of their bodies without obsessing over looks (173)
- Helpful words for single women who want to be married (186)
- Commentary on girls and athletics (213)
MATTERS TO THINK OVER
I would point out just a few quibbles. Womanly Dominion, in my opinion, would benefit from increased reference to modern commentators who share Chanski’s perspective (there are many). Also, while Chanski’s sports metaphors may play well with some women, others will struggle to comprehend them.
There is a more significant matter to mention regarding the text. The book needs a stronger grounding in the gospel as the means to achieve the life of womanly dominion. This is not to say that Chanski does not comprehend the importance of the gospel in his writing and ministry. It is also not to say that the book does not reference in numerous places the importance of the gospel, the gracious providence of God, and the role of the Holy Spirit in supernaturally creating a spirit of dominion in women (see, for example, 120-21, 150-51, 182-84, 190-91). The gospel is in this text; the power of God is regularly referenced in this text.
But this already helpful book would grow considerably stronger by weaving a gospel perspective throughout the book, rather than just mentioning it in passing late in the book. It’s not enough to preach Genesis 1:27-28. Rather, it needs to be preached from the very beginning through a gospel grid. Maybe something like this: “Let’s confess that we haven’t fulfilled our dominion. But Christ has, which is great news! You no longer have to justify yourself by beingthe perfect Proverbs 31 woman. Now, resting entirely in his grace and freedom, let’s win it!” Only the gospel creates a spirit of dominion and empowers women to triumph over their sin and discouragement in living to the glory of God. Without such a mini-biblical theology, it is regrettably possible that some women might be intimidated or even feel condemned by Chanski’s bold style and frequent imperatives.
I have no doubt that Chanski believes this gospel and grounds his life and ministry in it. And one need not—must not—sacrifice exhortation on the altar of encouragement. But the gospel needs to occupy the center of this text, in terms of both content and hermeneutics.
THE LIFE OF WOMANLY DOMINION: NOT EASY BUT WORTH IT
Chanski nowhere suggests that the life of womanly dominion is easy. He makes it clear that women who are called to marriage, homemaking, and motherhood will face challenges, sometimes significant ones. Raising children is hard. Running a home is difficult, especially with a busy husband. Stresses from a hundred directions can swallow up joy and contentment.
Faced with these realities, Chanski does not mince words. Neither does he sidestep difficult issues such as sports, daycare, and working outside of the home, which Christians sometimes avoid, yet which faithfulness to Scripture calls us to think through. Indeed, the weight of these realities makes it all the more necessary that women constantly remember the vivifying power of the gospel and apply it to their circumstances, their challenges, their temptations.
With the caveats noted above, Womanly Dominion is a useful book. It may bless the church most by showing us that it is not choice for its own sake that will bless women and bring them happiness. Only making the right choice—living according to passages such as Ephesians 5, Colossians 3, and Titus 2—can satisfy these ends. If that seems rather simple, perhaps it is because the Lord made it so, in order that women of varied backgrounds, gifts, and times might experience the joy of living for Christ as a woman of dominion through the power of the indwelling Spirit.
Mark Chanski, the author of Womanly Dominion, serves as an adjunct professor of exegetical theology for Reformed Baptist Seminary and a pastor of the Reformed Baptist Church of Holland, Michigan.
Owen Strachan, the reviewer, serves as Instructor of Christian Theology at Boyce College and is the author of the five-volume Essential Edwards Collection (with Doug Sweeney; Moody, 2010).
This book review was originally published on 9Marks (July/August 2010) and is reproduced unaltered with permission.
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Posted by deangonzales on May 20, 2010
I
n ancient cultures social life revolved around sanctuaries, temples, and stadiums. There, various gods and goddesses were worshiped as people gave their time, talent, and treasure as sacrifices to the adoration of their deity. Even the buildings themselves were built as acts of worship.
Today, little has changed. The temple of Ra, the sun god, has now been replaced with warm weather resorts and tanning salons where worshipers pay homage to their bronzing god. The temples of Ptah, the god of craftsmen, are today hardware stores and Craftsman tools. The Temples at Nemea, Olympia, Delphi, and Isthmia included stadiums, which have now been replaced with soccer fields, baseball parks, football stadiums, and basketball arenas where pagan fans dress up–like they always have–as birds and animals to cheer for their gods as they score points. The healing cults of Asklepios, with sanctuaries at Epidauros and Corinth, have now been replaced with holistic health spas.
The Oracular gods often had sanctuaries near fresh water sources that we refer to as beaches, campsites, golf courses, and fishing holes. At the temple of Apollo, prophetic pronouncements about the future were given; these have now been superseded by speculating newscasts and blogs as a sort of digital divination by which the future can be predicted. The temple of Thoth was where the god of writing and knowledge was worshiped, and he is now housed in local libraries and universities. Monthu, the god of battle, was worshiped at Armant but is now more commonly found at war and veteran monuments along with appearances in violent video games and cage fights.
Min, an early fertility deity, was worshiped at Coptos but today is present at medical fertility clinics. Hathor, the goddess of motherhood, was worshiped at Byblos in ancient days but has relocated to birthing centers. The temple of Neith in the Delta was connected to medical education, which is presently found in medical schools and research centers. The temple of Aphrodite in Corinth where sex was part of worship has now gone global with strip clubs and porn. The small shrines that filled ancient homes and required homage and financial sacrifice have long since been upgraded with home entertainment systems and high-speed Internet connections. Finally, Paul once said that our god is our stomach, and that god is worshiped by the gluttonous and obese at all-you-can-eat buffets.
Indeed, when our culture is considered through the lens of worship and idolatry, primitive ancient paganism seems far less primitive or ancient. This is because everyone everywhere is continually worshiping, and idolatry is, sadly, seen more easily when we examine other cultures rather than our own. This is because we often have too narrow an understanding of worship and do not see that idolatry empowers our sin.
–Mark Driscoll, Doctrine: What Christians Should Believe (Crossway, 2010), 337-38.
Posted by deangonzales on May 8, 2010
Meet Diana. By age 24, this slender, bright, and beautiful young woman was a newlywed with a BA in Speech Communication and a BS in Education. She loved her husband and the prospects of wifehood and motherhood. At the age of 25, Diana gave birth to a son. About two years later, she birthed a second son. At first the novelties of motherhood and homemaking were quite exhilarating. She felt blessed of the Lord to be living her fondest dreams.
He raises the poor from the dust, and lift s the needy from the ash heap, to make them sit with princes, with the princes of His people. He makes the barren woman abide in the house as a joyful mother of children. Praise the Lord (Psalm 113:7-9).
But soon the exhilaration wore off . Every morning, she faced dirty diapers, runny noses, food messes, temper tantrums, discipline problems, clothing piles, and kitchen clutter. Another son was born. Claustrophobic with cabin fever and boredom doldrums, she sighed, “Any twelve-year-old could wash these dishes, wipe these fannies, mop that floor, and pour these Cheerios onto this high chair tray.”
Her mind often drifted back to her high school and college years. “Back then, I was the center of my world. I decided what I wanted to do for myself. My decisions were based on what would please and broaden me. People applauded me on the stage, commended me for my well-delivered speeches, and discussed with me my future goals and aspirations in life. I enjoyed expressing my creativity in the classroom, discussing profound literary themes with my students, and checking off my responsibilities on each day’s challenging to-do list.
“But it’s not about me anymore. Now, I watch my husband every morning escape out into the wild blue yonder where he meets exciting people, he goes out for lunch, and he checks off challenging tasks, and he enhances his career and his potential. Then he returns home to this less-than-immaculate house and is puzzled about what I did all day, why dinner’s not ready yet, and why I don’t make a fuss about his return.
“Though I’ve given up everything for my husband and my children, I get no applause or atta-boys. I’ve lost center-stage preeminence and become a back-stage nobody.”
Her years in the feminism-infested current had given her glamorous dreams of personal glory. And now those dreams were dashed. Diana was downcast and heavy. She felt trapped. This was her lot for the rest of her life. She was grieving the death of her youthful dreams. “I basically spiraled down into a depression. I resented my husband’s success and my children’s thanklessness. I questioned if all of this self denial was really necessary. It just seemed as if it was asking too much of me.
“Theoretically and theologically, I held to the biblical role of selfless wifehood and motherhood. But internally and emotionally there was deep-seated resistance in my heart. Feminism was like fluoride in the water of my youth, and now I was feeling its poison in my soul. Why must I give up my life to make my husband and his children look good? What about my aspirations, my abilities, my yearnings for influence and significance? What am I, chopped liver? Have I become my husband’s medieval slave? I want to be somebody. I want to be recognized. I want to be applauded too.”
Years later, Diana, who now has five children, admits, “I was in mild rebellion against God. And I stayed there for a while, until I saw those wants for what they really are—the display of my idolatrous, selfish, sinful pride. It was only when I took those deep personal longings and put them on the altar of consecration to God that I began to make spiritual headway.”
Meditations on her Savior burned away her rebellion and brought peace to her soul. In the garden of Gethsemane, the Lord Jesus looked into the appalling cup of self-sacrifice that His Father had poured for Him. He staggered at the thought of drinking it down to its last painful dregs. Instead of resentfully protesting, “What am I, chopped liver?” He submitted saying, “Father, if Thou art willing, remove this cup from Me; yet not My will, but Thine be done” (Luke 22:42).
It’s my understanding that every biblically committed wife and mother must pass through a personal Gethsemane of sorts, needing to come to grips with the cup her Father has poured for her.
Think, dear sister, how the Lord Jesus selflessly served you. He laid down His life to make you look good. He laid it down on crucifixion day, so that you’d look good on judgment day. He was spat upon, beaten, scourged, mocked, stripped, spiked, hung, and forsaken. Then He breathed His last so that you wouldn’t forever weep, wail, and gnash your teeth in hell. He was born, lived, and died with the sole object that you would look good forever. Could it be that this wifehood and motherhood thing is calling you to higher ground, conforming you more to His glorious image?
My own wife shared with me an illustration that has helped her. It came from the movie Chariots of Fire. The British Olympic sprinter, Eric Liddell, was strolling on the Scottish Highlands, explaining to his sister the reason why he ran: “I believe God made me for a purpose, but He also made me fast. And when I run I feel his pleasure.”
The thought of God’s face smiling at him drove him down the track. My bride confided: “The Lord made me for His purpose, too. He made me a woman, a wife, and a mother. He made me to serve. And when I serve, I feel His pleasure. And regardless of society’s face, my child’s face, or even my husband’s face, it’s my Heavenly Father’s face that drives me on. I know that when He sees me serving, He smiles and says, ‘This is my beloved daughter in whom I am well pleased.’ When I serve, I feel His pleasure.”
(An excerpt from Pastor Chanski’s recently published book Womanly Dominion: More Than a Gentle and Quiet Spirit)
Mark Chanski
Pastor, Reformed Baptist Church of Holland, MI
Adjunct Professor, Reformed Baptist Seminary, SC
