Seminaries, unless on the conservative end of the theological spectrum, require students to use gender neutral language concerning God in papers and sermons. Although, not having a pronoun for God makes for extremely awkward sentences in English. For example, “God in God’s self,” or “For God so loved the world that God gave God’s only begotten child,” etc. Most churches, of course, do not follow inclusive language guidelines. Doxologies are riddled with masculine language and you cross yourself “In the name of the Father, Son, and Holy Spirit.” Working at a church this summer, I am slowing de-gendering the language in the service. You see, for me, inclusive language is a must. I believe the use of inclusive language for divinity challenges religious institutions, theology, and our concept of justice.

Using masculine language binds God in a theological box.

When the pronoun “He” or “His” is used to describe God we are bound to certain metaphors and analogies. God can only be the “Father” and we are “His” children. The “Father” takes care of us, knows what’s good for us, and unconditionally loves “His” children. Yet, these metaphors start to dissolve with one’s experience of fathers or other male parental figures.* People usually shoot back that God’s a different kind of father, but this still holds up patriarchal values. If “Father” always knows what is good for us, this makes for bad theology and allows for continuing cycles of sexual and physical abuse. There must be other imaginative ways to think of God!

Before the Christian Testament was canonized (4th century) or even finished (early 2nd century) other writers were forming theological ideas.

The apocryphal* texts and other early Christian writings, including 1st Clement, the Acts of Thecla and Paul, and the Secret Apocalypse of John, demonstrate that there were many theological ideas present in the first four centuries. Some of these texts inspired the theologies of Augustine and Origen. For example, Justin Martyr believed that the followers of Christ were fulfilling prophecy by resisting to join the Roman military. Theology was open to the imagination and it still can be.

God was experienced before anything was ever written and will be after.

Through the evolution of Scripture, we understand that the divine has been experienced through various venues. In the early texts of the Hebrew Bible, God was experienced through nature, victory in (non)violent battles, and communal myths. Today, the divine is experienced through different technologies including yoga mats, music, reading Scripture(s) or nature. Experiencing the divine ever changes, so should the way we preach, the way we conduct our services, and the metaphors we use!

God does not write theology.

Dr. James Cone taught us that God is not a theologian; rather, it is humans, who are the meaning-makers and theology-creators. It is lazy to proof-text and decide that there is only one theology! God is not only creator because we read it in Scripture. God creates continually.

Scripture is inspired, interpretation is not.

Clearly Scripture believes itself to be God-breathed, inspired (2 Timothy 3:16). This does not grant authority to interpretations though! Until the Enlightenment and afterward, the concept of a plain-reading of Scripture has been the norm. Up until the Enlightenment, there was a range of interpretations and one was not always over another. Until churches, ministers, and laypersons read the history of Christian theology, they will be caught in a modernist trap of plain-reading!

“Mankind,” “kingdom,” and “Lord” neglects entire social groups

Linguistically and historically, many social groups have been left out of the conversation in regards to theology. With the use of draconian language, we continue to disregard others. Language shapes who we are. It shapes how we think about the world. A great resource for how this works is Lera Boroditsky’s “How Language Shapes Thought.” Using gender-neutral language will not be easy at first, but it will be better in the long run for our churches and society. It will set up avenues for other voices and constantly remind us of others.

I am not interested in inclusive language because the liberal agenda has caught hold of me. It should be used because white men are not the only ones in the world (1/4 of the world’s population is made up of Asian women!). White men may have most of the power in the world, but they are not the end all be all. God is certainly not a white man or, I believe, even wants white men to have the power! Instead, God is the disrupter. Inclusive language is necessary for the global church and for all religions in that matter. Thankfully, many theologians have taken up the call for more inclusive theologies.

The list includes Jea Sophia Oh, Marcella Althaus-Reid, Wonhee Ann Joh, Emilie Townes, Laurel Schneider, Namsoon Kang, Andrea C. White, J Kameron Carter and Catherine Keller.

To a more inclusive language and theology!

*I am not ridiculing fathers as much as showing that it is not necessary for God to be a parent.

**This antiquated term has become as meaningless as gnostic and no longer helpful in common biblical discourse. How can something be hidden anymore, when we know that ancient communities were using these texts as Scripture? Or how can we label texts as gnostic when many of them are as different from one another just like the Christian Testament texts?