The God of Women

I frequently say that religion is crafted by men for men. The lists of the most important religious figures in history—such as Abraham, Moses, Jesus, Muhammad, and Siddhartha Gautama (the Buddha)—are mainly comprised of men. Many religious groups, including the Roman Catholic Church and Orthodox Judaism, limit clergy positions to men, whereas a few evangelical Protestant denominations have only eased these restrictions in recent years. Notably, the majority of believers appear to be predominantly women. The Pew Research Center has compiled extensive data on gender and religion among six major faiths—Christianity, Islam, Buddhism, Hinduism, Judaism, and secular groups—across various nations, including several where Christians are not in the majority. The information regarding religious affiliations was gathered from censuses, demographic research, and general public surveys in 192 countries as a component of a long-term study forecasting the growth and geographical distribution of the principal world religions from 2010 to 2050.

Data regarding beliefs and practices was gathered from global Pew Research Center surveys carried out in 84 nations from 2008 to 2015. The results indicate that, across various measures of religious commitment, Christian women exhibit a higher level of religiosity compared to their male counterparts. Conversely, Muslim men and women show comparable degrees of religious dedication in most aspects, except for mosque attendance, where men engage markedly more often than women because of cultural and religious norms.

Feminism Enters The Church

Over the last five generations, there has been a deliberate transformation of religion—not exclusively Christianity—to align more closely with the ideals of the gynocentrism. While men are often drawn to the principles outlined in traditional texts, they find themselves navigating a social landscape that complicates their understanding. In this context, religion has been reappropriated by feminine influences. Traditional religious texts have either been entirely replaced by interpretations that are distinctly feminine and prioritize women as the ultimate authorities, or they have been restructured and rewritten to promote feminine-centered goals.

While the focus here is on Western Christianity, this transformation of modern faith is not confined to it alone. Gynocentrism has managed to overshadow all masculine influence within religious contexts. Some female critics may argue that men still dominate the leadership of churches and religious institutions. However, in this age characterized by feminine social primacy, the question is less about who wields the power and more about whose beliefs shape the actions of those in control. When we consider the commercialization of religion alongside this, it becomes clear that the realms of genuine feminine influence and feminine-centered objectives are increasingly evident.

Feminist Theology

Feminist theology is a movement that spans various religious traditions, such as Buddhism, Hinduism, Zoroastrianism, Sikhism, Jainism, Neopaganism, the Baháʼí Faith, Judaism, Islam, Christianity, and New Thought. It aims to critically examine the customs, rituals, scriptures, and doctrines of these faiths from a feminist standpoint. Key objectives of feminist theology include enhancing the representation of women in leadership roles within religious institutions, reinterpreting male-centric depictions and language surrounding the divine, exploring the relationship between women, careers, and motherhood, analyzing portrayals of women in sacred texts, and promoting the study of matriarchal religious structures.

Although it is challenging to identify a definitive start to this movement, its roots can be traced back to Valerie Saiving's 1960s article, "The Human Situation: A Feminine View." In her influential work, Saiving critically examined theological perspectives written by men for men, urging a modern reassessment that aimed to dismantle the patriarchal systems that have historically oppressed women. Following the publication of her article, many scholars expanded upon her ideas, contributing to the further development of feminist theology.

Grenz and Olson categorize the evolution of feminist theology into three main stages: first, feminist theologians critique the historical treatment of women; second, they identify alternative biblical and religious texts that support feminist ideals; and third, they assert a theology that aligns with these values through processes of reclamation, revision, or outright abolishment. The authors also note that, while there is a consensus among feminists regarding the flaws in existing systems, there is considerable debate about how far outside the boundaries of the Bible and Christian traditions women are willing to venture in their quest for support of their beliefs. This discussion is particularly significant when feminist theology intersects with other religions and spiritual practices beyond Christianity.

Christian Feminism

Christian feminism represents a facet of feminist theology aimed at promoting and comprehending the moral, social, spiritual, and leadership equality of men and women through a Christian lens. This involves reformulating to align with feminist ideas concerning their faith. Christian feminists contend that women's contributions in this area are essential for a comprehensive understanding of Christianity. 

A recent Facebook post highlighted a Christian woman who expressed her joy over the passing of her child's father, noting his absence in their lives. What caught attention was her gratitude, as she thanked God for what she viewed as answered prayers. The post gained significant traction, with many women congratulating her and praising God alongside her, celebrating what they perceived as a testament to the power of faith. This situation raises intriguing questions about the evolving perceptions of divinity and the emergence of a more feminist interpretation of God.

Feminist theologians believe that God does not create differences based on biological characteristics such as sex and race. Their primary issues include the ordination of women, male dominance in Christian marriage, recognition of equal spiritual and ethical abilities, reproductive rights, and the quest for a feminine or gender-neutral deity. Christian feminists often cite historical texts that endorse the notion that feminism is compatible with Christianity and has been evident in its writings from the very start.

Mary Daly was raised as an Irish Catholic, and she completed all of her education in Catholic institutions. She holds three doctorate degrees: one in sacred theology from St. Mary's College and two in theology and philosophy from the University of Fribourg, Switzerland. In her earlier works, Daly conveyed a wish to transform Christianity from within, but she would eventually determine that Christianity cannot implement the essential changes in its current state. In Ford's The Modern Theologians, it is stated that "Mary Daly has contributed more than anyone else to elucidate the issues women face regarding the fundamental symbols of Christianity, and how these relate to their self-perception and connection with God."

Rosemary Radford Ruether discusses significant alternative interpretations of the influence of the world on Christian feminist theology. Ruether was raised Roman Catholic and went to Catholic schools until her second year of high school. She majored in classics at Scripps College, served with the Delta Ministry in 1965, and taught at Howard University’s School of Religion from 1966 to 1976. "Rosemary Ruether has explored the issue of Christian credibility, focusing specifically on ecclesiology and its interaction with conflicts between the church and the world; Jewish-Christian relations...; the intersection of politics and religion in America; and Feminism." Ruether is regarded as one of the leading feminist theologians within Christianity today. Her book Sexism and God-Talk is the first feminist theological evaluation of Christian theology.

In the 1970s, Phyllis Trible led a Christian feminist perspective in biblical scholarship, employing the rhetorical criticism method created by her dissertation supervisor, James Muilenburg.

Christian feminist theology has repeatedly faced criticism for being centered mainly on white women. This has led to the emergence of movements like womanist theology, centered on African American women as defined by Alice Walker's writings, Asian feminist theology, and mujerista theology, initiated by Ada Maria Isasi-Diaz in relation to Latinas.

The phrase Christian egalitarianism is occasionally favored by advocates of gender equality and fairness among Christians who prefer not to identify with the feminist movement. Female apologists have gained increased visibility within Christian academic circles. Their advocacy for the faith is distinguished by a more personal, cultural, and attentive method "motivated by love."

Certain proponents of liberation theology may address God as "she". This is especially the case for several faculty members at Union Theological Seminary, a center for liberation theology, where even Senator Rafael Warnock referred to God as "she" in his exegesis of John 3.

Men In The Church

I believe it is crucial for men to recognize that contemporary Christian culture no longer prioritizes their interests within its teachings. In many ways, Christianity has become increasingly oriented towards women—whether through leadership roles or the overall direction of church initiatives, and this trend seems to be intensifying. The culture within many churches often appears to dismiss or even reject conventional expressions of masculinity unless they serve the interests of women. This has led to an environment that seemingly promotes a view of men as compliant secondary figures who are taught to reject their own masculine identity. The prevailing narrative around "toxic masculinity" has effectively supplanted any recognition of traditional manhood that once existed within the church. Any display of masculinity that doesn't align with a primarily feminine agenda is not only met with resistance but is also subjected to shame through interpretations of faith that lean feminine.

Losing My Religion from Rollo Tomassi’s blog:

"I recently read a study that our current generation is the least religious in history and I think as far as men are concerned much of that disdain for religion is attributable to a church culture that constantly and openly ridicules and debases any male-specific endeavors or anything characteristic of conventional masculinity. It's no secret in today's church franchisement that reaching out to, and retaining the interests of, men is at its most difficult.

Again, this is attributable to a generation of feminized men being raised into a church culture, and eventual church leadership, that has been taught to prioritize and identify with the feminine and reinforced with articles of faith now defined by the Feminine Imperative. The modern church has trouble reaching men because the church no longer has a grasp of what it means to be 'men'.

To be clear, that's not an indictment of the genuine faith itself, but rather a fairly measured observation of the way a feminine-primary church culture has shaped that faith. In the future, any man with a marginal capacity for critical thought will avoid the contemporary Christian church and religion for the obvious misandry it espouses; the only religious men you will find will be those raised into a life of religiously motivated Beta servitude – or those dragged to the feminine-directed church by wives who hold authoritative 'headship' in their relationships.

And even in what some consider to be pro-masculine or "macho" churches, we still find the Paper Alpha leaders preach from a mindset that defers wholesale to the feminine's "Godly perfection" as they attempt to AMOG (alpha male of the group) other male member to greater devotion to qualifying for, and identifying with, the feminine influence that pervades their church."

Beta Farming

We have reached a point where prioritizing your own interests and addressing any moral dilemmas later may be wiser than aligning yourself with an institution that seemingly seeks to bind you. I understand this perspective might clash with the beliefs of more devout individuals, but it’s essential to recognize the practical realities that the modern, feminized church presents to men. The traditional understanding of marriage as a sacred bond has transformed into an immense leap of faith for men. They risk everything by entering into marriage—child custody, access to intimacy, any expectation of genuine authority and respect, and long-term financial stability, among other concerns. However, this leap of faith carries a heavy metaphysical burden.

Men who opt out of faith-based marriage forfeit a vital component of a religion that appears to cater to women, who are often viewed as a more virtuous entity within this new doctrine. For those raised to believe that the only morally acceptable route to intimacy is through abstinence until marriage, acceptance of this fate may seem like their only option—a passive role perpetuated by a feminized church.

Once they enter marriage and seek fulfillment of their sexuality, these so-called "Christian" men discover that the feminized church, including male leaders, places ongoing expectations on them to validate their wives and continually appease them in exchange for approved expressions of intimacy. This leads to a cyclical struggle, where men are held to outdated societal standards while women are often absolved of accountability, all while expecting male concession in support of a new feminized social order that pervades the Church.

For more than five generations, the contemporary church has transformed into a Beta farm, solely focused on generating the same masculinity-conflicted men that the secular society has refined in today's world. In our idealism, I believe an excess of men think that the church acts as a shield against the harshest aspects of gynocentrism, while it is actually an organization that generates the same men we aspire to liberate from the Matrix.

"Toxic masculinity," referring to any form of masculinity that contradicts a feminine-approved aim, is regarded as a sin both currently and historically in today’s church.

With each new generation of Beta pastors produced by this farm, there are increasingly more men whose sole encounter with that religion is one of submissive respect to a belief that has been fundamentally changed for the benefit of women and feminine superiority. Women often express dissatisfaction that men dominate preaching and decision-making in church, yet they overlook that these men are the refined tools of gynocentrism.

I predict that within the next decade, Christianity will look drastically different from its previous principles of clearly defined traditional masculinity, and the religion will explicitly prioritize deference to the feminine.

Culture Informs Faith

The culture within churches significantly shapes and redefines doctrine and beliefs. When this culture is influenced by gynocentrism, outspoken Christian feminists, and a feminine perspective masquerading as sound egalitarianism, it fundamentally reshapes traditional religion into a new, female-centric paradigm. This, along with various forms of feminine representation in religion across different denominations, contributes to a contemporary religious environment that often appears antagonistic towards conventional masculinity.

In today's landscape, single men often feel unwelcome in churches, while those married to religious women may view their participation as merely a social obligation. Setting aside matters of faith, it’s difficult to envision an adult man with self-respect finding anything appealing about the modern church. He may feel either sidelined or openly scorned—whether overtly in ways that affect his faith or subtly through underlying resentment, or perhaps even through condescending mockery of his perceived immaturity.

I write this not without a genuine sense of loss, especially for men who are earnestly searching for answers to existential questions. My observations may be seen as a critique of sincere spirituality, but my concern lies not with religion itself, but with the extent to which gynocentrism has either overtly or subtly influenced nearly all contemporary faiths. I recognize that faith is a deeply personal matter separate from societal pressures, yet the surrounding culture reflects and shapes doctrine and collective beliefs. Consequently, each generation inherits a faith that has been molded by these cultural influences.

It may be better to celebrate the imperfections of humanity alongside those deemed sinners rather than to mourn with the 'saints,' especially when those 'saints' embody the principles of gynocentrism.

Christian culture creates an ideal environment for sexual strategies. Christian women often yearn for assertive, dominant partners amidst a landscape filled with docile, so-called "good guys." This scenario heightens competitive tensions for both genders.

The emphasis on marriage, commitment, and fidelity can create an environment where individuals prioritize long-term relationships over casual sex or short-term flings. This can be particularly beneficial for individuals who might not have had success in the traditional sexual marketplace, such as beta males. By adopting Christian principles, beta males might discover chances to address their reproductive challenges with women who have exited the sexual marketplace because of the wall.

Women can easily escape the weight of their sins with promises of quick forgiveness, and it’s even possible to persuade them to make life-altering decisions like an abortion, all while evading personal responsibility for those choices.

Men who possess a keen awareness of these underlying social cues, should find the situation both alarming and troubling. This is one reason figures like Dalrock (Christian blogger) face strong backlash from Christian women who recognize that he is perceptive to the issues at play within the church—where gynocentrism has historically misused religious rhetoric to further its own agenda, and has managed to engineer generations of men to unwittingly support it by framing it as divine will.

Examine the narratives promoted by numerous "Christian women's ministry speakers," and you’ll discover an unwavering defense of female solidarity that often supersedes fundamental beliefs. They tolerate attacks on their faith but will not allow any challenge to the gynocentrism. They frequently portray abortion as a sin committed by men, refusing to accept any shared accountability for the act, and if any man dares to question their stance (on any matter, really), he is swiftly labeled a male chauvinist and shamed for his supposed judgmentalism. In this redefined church environment, being critical of a woman becomes one of the gravest offenses a man can commit. Here, the Holy Spirit appears to align with the gynocentrism, and whatever she claims is treated as an unquestionable truth. Men who awaken to these realities pose a significant threat to this established order.

 -Mohau Darlington