Although I would agree with the futuristic picture Hull has painted, she incorrectly asserts the
relevancy of "biblical feminism" in this ideal state. The theology we develop will always be
genitive in nature; women and men can never completely share in the experiences of one and
another. This is not to say that we should be content in our separateness.
37
More accurately, in this
ideal setting, we will no longer need a corrective theology but instead will always desire to listen to
the theological insight of our neighbors. When this occurs in the larger field of theology, the
individual systematic theologies are not simply lost in the corporate theology, but are embraced by
the whole and recognized by the body of believers as a necessary component in the pursuit of Truth.
It is to the benefit of all individuals and the corporate systematic theology for Christians to
continue to pore over the Word and recognize the role experience plays in our theological journey.
We must be honest with each other regarding our lack of cultural understanding and slow to judge.
It is our responsibility to embrace each other as sisters and brothers in Christ and advocate for those
who are not heard. A question I am often asked by fellow seminarians is: How can you claim to be
an evangelical and a feminist? In light of this paper, I think that this question needs to be a
challenge in the opposite direction: How can you claim to be an evangelical yet not feminist?
37
Nor does this invalidate experiences similar to that of the first Pentecost, which transcend
cultures.