The second misconception regarding feminist theology stems from the experience of the
individual. Many women in the western tradition, in light of their individual experiences, claim that
sexism is no longer an issue. Lynn Japinga challenges her readers to take a closer look:
Feminists agree that there are many wonderful men in the world, but individual
exceptions do not alter the reality that most structures in our society remain strongly
patriarchal and very resistant to change. Consider an institution you are a part of -
your business, university, or church. Who occupies the top positions? Who holds
the power? Who makes the decisions? While there may be a few token women at
the top, more than likely it is the men running the show. Other men, although they
may not share all of these values and may profess to disagree with a patriarchal
system, may still benefit from this `old boy network.'"
28
As it relates to evangelicalism, the pulpit and podium have commonly been places where
theological ideas have evolved and been refined. In many cases, women are not even welcomed to
these places and thus the opportunities for study and conversations with other theologians are few or
nonexistent. In these situations, co-opting the movement means denying females accessibility in
these fields and thus the need for their voice altogether.
A third way in which a genitive theology can be evaded is by "keeping it at a safe
distance."
29
Unless ethnocentrism is debunked, we will continue to rest in our theological "comfort
zone." Hiebert notes, "The root of ethnocentrism is our human tendency to respond to other
people's ways by using our own affective assumptions, and to reinforce these responses with deep
feelings of approval or disapproval. When we are confronted by another culture, our own is called
into question."
30
This mentality only isolates Christians from one and other, thus hindering the
pursuit of God and truth.
Each evangelical genitive theology is a subculture of a larger culture, which shares some
common patterns and experiences with other genitive theologies of the same tradition. A problem
transpires when the voice of one genitive theology dominates this larger culture and thus impedes
28
Lynn Japinga, Feminism and Christianity (Nashville, TN: Abingdon Press, 1999), pp. 32.
29
Brown, "A Preface and Conclusion," p. xvi.