Shat  terd



The hidden half of domestic violence


How to have eternal life


from: Surviving College Successfully
- by Gary DeMar

Several years ago, a constitutional Amendment was proposed to
equalize the relations between men and women. Known as the Equal
Rights Amendment (ERA), it circulated throughout the United States
for several years, with each state having an opportunity to vote for
or against it.

The ERA failed to get enough votes to become a constitutional
amendment, but many writers have since noted that feminism has not
been stopped by the defeat of the ERA. Instead, many of the main
proposals of the radical feminists have been adopted as law.
Feminism, in short, has triumphed, even as the ERA was being
defeated. The feminist movement has been equally victorious in
America's college classrooms.

A reporter at a recent meeting of the Modern Language Association in
San Francisco observes that, "so prominent a part of the academic
literary scene has feminism become that during one afternoon time
slot at the convention no fewer than nine sessions on feminist
topics from lesbian writing to "feminist dialogics" were droning on
concurrently. Feminism has gone from being a special and rather
narrow interest to having become one of the large clumsy categories
by which literary study is organized in the university."1

Feminists have also infiltrated other areas of study, such as
history, sociology, anthropology, and even theology.

Even some evangelical professors claim to be "biblical feminists."
Virginia Ramey Mollenkott, who teaches English at William Paterson
College, calls herself an evangelical, but has co-authored a book
advocating "convenantal homosexuality." At a meeting of the
Evangelical Roundtable, she defended abortion, saying, "It is our
right ... it is our body ... it is our choice."2

Within many mainline Christian denominations, a separate "feminist
theology" has developed. One of the leading Roman Catholic
feminists, Rosemary Radford Reuther, has proposed new liturgies for
her "woman-church," including liturgies for healing after an
abortion, covenanting of lesbian couples, and a Summer Solstice
Party. Mary Jo Weaver, another Catholic feminist, asks what
feminists can do about the traditional patriarchal church.

She sees two possible alternatives: "to reject the tradition and
search for new alternatives (usually focused on the goddess and a
revival of witchcraft) or to reinterpret the tradition in order to
change its direction and open it to the influences and lives of
women."3 Some churches have changed their hymnals and Bibles to
avoid masculine references to God, and some have gone so far as to
place crucifixes in the church sanctuary with female Christs!

Some feminist historians are interested only in studying the place
of women in history, and some feminist biblical scholars are only
interested in understanding how the Bible addresses the problems of
modern women. These are worthy exercises, and can be very fruitful.
A study of President's wives, for example, can reveal a lot about
American politics.

In addition to this relatively mild form of "feminism," however,
there is a group of hard-core, self-conscious feminists whose main
goal is to destroy the traditional family and Western "patriarchal"
culture. At an extreme, there is a relatively small group of
feminist witches. Though often scorned by other feminists, whose
goals are mainly political, feminist witchcraft is the fastest
growing segment of witchcraft in America today.4

What are the presuppositions of the feminist ideology?

1. Radical feminists are virulently anti-Christian. Some advocate a
return to the ancient mythologies because the ancient pantheon of
gods included female deities. Others do not go quite so far, but in
the end, they have replaced the Christian God with women. For the
feminists, Woman is God. At a conference on woman's spirituality in
1976, the advent of the goddess was proclaimed. One feminist writer
noted that "proclaiming that the 'Goddess is Alive' in a traditional
church setting is proclaiming that ... being female is divine."5

2. Feminists seek equality for men and women. Some seek more than
this, desiring feminine dominance over men. But, even equality
between men and women is not a legitimate goal for a Christian
movement. The Bible teaches that every institution in society has a
structure of authority. There are elders in the church to rule the
church; there are magistrates in the State to rule the citizens; and
there are husbands who are to rule their families.

Though the Bible does not teach men to tyrannize their wives, the
Bible clearly states that men are to be heads of the home, and women
are to submit to them (Ephesians 5:22-23). In seeking to overthrow
this God-ordained order, radical feminists are simply rebelling
against God. Rebellious tendencies are also manifested in the
feminist advocacy of "unisex," in which an attempt is made to
overcome God-ordained differences between the sexes.

3. Feminism is often a form of Marxism. The feminists see themselves
as the oppressed and alienated sex, and their goal is to throw off
the chains of oppression in order to liberate themselves. What they
are seeking liberation from, of course, is the traditional family
structure. They are also able to make the claims that Marxists do,
about the ideas of their opponents. Scholars who draw attention to
the psychological and biological differences between men and women
are dismissed because they are simply interested in maintaining the
status quo. This tactic is often simply an attempt to dismiss
evidence that is not consistent with the feminist outlook.

4. These presuppositions of equality and liberation work out in a
consistent social program. As summarized by George Gilder, the ERA,
if passed, would in all likelihood have had the following effects:

* eliminated all rights of wives and mothers to be supported by
their husbands, except to the extent husbands could claim an equal

* eliminated all laws in any way restricting the rights of the gay
liberation movement publicly to teach, proselytize, or practice
their sexual ideology;

* forced sexual integration of all schools, clubs, colleges,
athletic teams, and facilities;

* forced the drafting of women and the sexual integration of all
military units;

* compelled the use of government funds for abortions.6

Culture is also to be feminized. In fact, feminism has already made
remarkable progress in transforming our culture into a feminist
ideal. As one "biblical feminist" notes, "Feminism since the early
1960s, has begun to color interpersonal relations, the language we
speak, family life, the educational system, child-rearing practices,
politics, business, the mass media, religion, law, the judicial
system, the cultural values system, and intellectual life."7

The feminist goal is nothing short of social, political, and
cultural revolution. Beware of this when it emerges in your college

Feminism sidebar:

When the National Women's Studies Association had a recent annual
convention at the University of Illinois at Champaign-Urbana, the
following courses were offered for professors.* These are the actual
course descriptions listed in the conference publication:

* "Lesbian Studies: Creating Choices Both Inside and Outside the
University. This session will explore lesbian education both within
the university and in community based programs and will ask how
feminist education can facilitate the choice of lesbian identity."

* "Female Deities: Historical Perspectives. Panelists present
historical overviews of female deities: one discusses intimate
associations of female deities of the ancient world to various
insects and beasts; the second panelist sketches some major trends
in the history of the mother goddess religion; the third explores
the patriarchal dichotomy of marriage in opposition to love."

* Lesbian Nuns: Breaking the Silence. Unique revelations gathered
from both ex-nuns and present nuns."

* "On the Barricades for Abortion Rights: What We've Learned and How
We've Won Against the God Squads. Four activists will discuss how we
can defend our gains nationally against the right-wing campaign to
turn back the clock for women's rights."

* "Lesbian Mothering. This session will deal with alternative
conception, legalities and custody battles, and other related issues
of lesbian mothering."

* "Incorporating Feminist Content into Traditional Courses: How the
Revised Syllabus Looks."

* The convention was paid for with our tax dollars.8

1 D.G. Myers, "MLA Malaise," The American Spectator (March, 1988),
p. 33.
2 James L. Sauer, "Letter From Philadelphia," Chronicles (February
1988), pp. 40-41.
3 Phyllis Zagano, "In Whose Image? - Feminist Theology at the
Crossroads, " This World (Fall, 1986), pp. 81, 83-84.
4 Jeffrey B. Russell, A History of Witchcraft (London: Thames and
Hudson, 1980), p. 156.
5 Quoted in Mary Pride, The Way Home: Beyond Feminism, Back to
Reality (Westchester, IL: Crossway, 1985), p. 5.
6 George Gilder, Men and Marriage (Gretna, LA: Pelican, 1982), pp.
7 Quoted in Mary Pride, The Way Home, p. 12.
8 Phyllis Schlafly, "Taxpayers Foot Bill for Radical 'Women's
Studies,'" Copley News Service.

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