A Biblical Criticism of Mansplaining

Essentially, male-identifying individuals tend to overly assert themselves in conversation, interrupting marginalized individuals, discrediting their valuable thoughts and opinions, and making them feel less heard.

A contemporary, startling trend in intergender interactions, called “mansplaining”, remains one of the most pervasive and relevant topics of contention on campus and in the modern world. Essentially, male-identifying individuals tend to overly assert themselves in conversation, interrupting marginalized individuals, discreditingtheir valuable thoughts and opinions, and making them feel less heard. This complaint resounds through our community at Swarthmore, particularly in the classroom, where marginalizedgroups feel disrespected especially by male professors. Regarding this issue, I hope to provide insight into the relevance of this topic on religion and the potential solutions from a Christian perspective. In a religious setting, the broader dia-

logue about this phenomenon of gender hierarchy has immense implications from the lack of female leaders in the Catholic church to the rhetoric of evangelists to the doctrine of intergender interactions. Given the emotional and lasting response to the question, it is worth considering how to marry the two in such a way that the Christian faith remains an accepting and truly personal religion. This article will address this dichotomy, starting with one of the most vulnerable practices for mansplaining in Christianity: evangelism.

I should first mention that I do, in fact, identify as male, and hope myself to avoid “mansplaining” and other pitfalls in this article. Although I will be speaking about this topic from my own perspective and experience as a male, others may have different but equally valuable thoughts on the matter as well. Masculinity also means and manifests itself in different ways for different people, and it would be far too constricting to call the male identity a monolith. Masculinity has no one definition or manifestation and, in speaking about a topic as

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A Biblical Criticismof Mansplaining

by Adam Schauer

contentious as this one, this “masculinity” I am discussing has archaic roots in alternatively informed times. I also strongly do not personally believe in active evangelism, the conscious pursuit of conversion for others, making this article particularly relevant for my own life. These contradictions actually benefit us by adding more to the dialogue surrounding this contentious topic, and so I offer this opinion simply as another contribution to that end. Whatever you identify as, you can no doubt glean something of value surrounding your own approach to religious conversations and the public practice of religion in your own life.

The intertwinement between Christianity and masculinity has deep roots from the earliest church leadership to even modern day theological thought. Lately though, there has been a startling revival of an archaic 19th century English movement, known as “muscular Christianity,” that attempts to reorient the focus and leadership of the church back to men exclusively. While this movement does enfranchise many men as both evangelists and active

participants in familial and church life, it simultaneously creates conflict and disrespect for women, potentially turning them away from Christianity.

The issue of mansplaining specifically pertains to academic and social, not just religious, applications as well. In order to prevent the further perpetuation of mansplaining and disrespectful male evangelists, the new wave of evangelists must take certain precautions in their methods to maximize effectiveness and respect. Particularly at a progressive and highly intellectual institution like Swarthmore, it is imperative to engage in debate with tactful rhetoric and diction for the edification of the overall community and refinement of ideas. Such an educated and passionate community is apt to expose singular missteps or flaws in logic and prudently critique particularly contentious dialogues. Thus, any attempts at evangelism, a topic rife with contention and emotion already, ought to employ this same tact and wariness.

Evangelical theorists commonly cite St. Francis of Assisi’s famous quotation “Preach

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By shutting off the recipient, one actually does a lot worse for one’s own convictions about one’s argument and religious beliefs.

the Gospel, and if necessary, use words.” The sentiment backing this cliched quotation basically claims that “actions speak louder than words”. It actually employs common marketing practice in human psychology that humans are more receptive to influences other than direct conversation; no one wants to be told what to do and how to feel. However, this practice applies directly to the current contradiction between masculinity and evangelism in the form of mansplaining. Since the largest issue with mansplainingincludes interruption and prevention from feeling heard, many male-identifying individuals need to remember that there are other, often better ways to convey the same message. By shutting off the recipient, one actually does a lot worse for one’s own convictions about one’s argument and religious beliefs. In a concerted effort to allow for open dialogue and truly showing care for the other person, however, one actually does far more for one’s own credibility, especially as an evangelist. These tangible changes apply to any male-identifying individual and can radically change his personal practice of religion.

As for myself, I have admittedly erred in mansplaining before, particularly in previous romantic relationships. The issues that arose did not pertain to evangelical or even religious pursuits, but instead more secular social interaction. While I would not have identified it as mansplaining at the time or intended to condescend in any way, my desire to help impeded on my ability to listen and empathize. Although this complaint

seems far too common in relationships, in many cases it actually represents a form of mansplaining and fails to resolve the situation any further. In those cases, my actions fell short of God’s will and I earnestly apologize, seeking to be more conscious of the perception and intent of my words.

There is biblical precedent for the more aware approach as well, especially through Jesus’ first convocation of the first 72 evangelists, including some of his disciples. Luke 10:3 says “Go! I am sending you out like lambs among wolves” as this call predicts this need for a tactful approach to evangelism, invoking the imagery of his disciples as lambs led to slaughter. One of the greatest evangelists of all time, Paul, also reiterates this approach in the Fruits of the Spirit, namely gentleness, from his letter to the Galatians. Finally, the bible verse I try to live my life by, 2 Corinthians 12:9-10, also claims “Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. For when I am weak, then I will be made strong.” All too commonly, men attempt to hide their own vulnerability and humanity to fit archaic societal stereotypes about strength and their masculinity. Allowing this weakness to shine through not only makes you more approachable, accessible, and human as an evangelist, but also has more selfish residual effects, bolstering your own self-awareness and relationship with God.

However, apart from the biblical and philosophical call for tactful evangelical methods, the Bible also speaks on the broader topic of intergender relations in religion as well, clearly laying out a need for mutual respect. This topic has just as much debate and contradiction even in the Bible itself as some say women should keep silent in Christian and earlier Jewish communities, while others strongly desire the

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opinion and unique perspective of women. For many, the Bible falls short on issues surrounding gender relations and equality in this way, particularly citing more archaic laws of the Old Testament. To address this dichotomy, the best way to observe God’s true opinion on the matter is to look at his most visible, accessible, and infallible manifestation: Jesus.

Setting aside other more interpretive literary arguments about the distinct choice to bring forth Jesus and thus the salvation of humanity through a woman, Mary, Jesus’ later interactions show a clear respect for women. First, Jesus’ inclusion of women in his inner group of disciples shatters social constructs of the time, in which women would not have engaged in public discourse or philosophical discussion . Even more so, Jesus’ close relationship with Mary Magdalene such that she was the first person he revealed himself to post-resurrection, shows a clear respect that was unprecedented for the time. In calling Mary Magdalene to become the first disciple by revealing himself to her and telling her to spread the news of his resurrection to the other disciples, Jesus clearly enfranchises Mary Magdalene, a woman, even amongst her male counterparts.

Paul, despite his shortcomings in social equity issues, reiterates the unity of the Christian populace across gender divides. As he says in Galatians 3:28, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” More examples of this sentiment of unity appear repeatedly throughout the Bible, particularly in the New Testament, following Jesus’ dismantling of the Hebrew social structures from the Old Testament through the new law.

However, the best imagery of Jesus’ interactions with women comes from the opposite personalities of two early Christian

sisters, Mary and Martha. In Luke 10, the story about Jesus’ arrival at Mary and Martha’s home, Jesus actually admonishes Martha’s dutiful subservience, notably contradicting societal norms about the role of women in the household at the time. Instead, Jesus sides with Mary, who drops everything to worship Jesus, a clear display that religion supersedes societal roles and women control their own religious lives. Joel 2:28 says “I will pour out my Spirit on all people. Your sons and daughters will prophesy,” again emphasizing that both sons and daughters play an active role in the future spread of God’s message and glory. Thus, the biblical precedent for intergender relations clearly advocates for equality, defines the role and purpose of women clearly, and holds a far more nuanced stance than common criticisms claim.

It would be hard to say that Christianity has all of the solutionsto the topic of intergender relations or even just mansplaining due to the complexity of the interactions. However, it does offer clear guidelines about how to approach such issues. Essentially, the main key to keep in mind through all of your interactions, both evangelical and otherwise, is that no matter what people deserve respect and they will never even consider listening to you without it. The mutual respect goes both ways and from there a truly constructive dialogue can emerge. The employment of such respect in both secular and religious intergender interactions better reflects God’s call to love all and unequivocally unifies the body of believers further. r

The employment of such respect in both secular and religious intergender interactions better reflects God’s call to love all and unequivocally unifies the body of believers further.

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