Trulock Theological Seminary & Restoration Theological College

Paper Presentation
Topic: Inclusive Language to Develop Non-Gender Bias Language
Subject: Feminist Theology

Mentor: Lect. V. Doungel Presenter: Mr. Seiginthang Dimngel, BD IV

Introduction
Ours is a time of gender talk and gender conflict. If a house divided cannot stand, a human
divided will also fall. “Men and women are inherently inseparable counterparts of the human person
and that a whole person is not an exclusive maleness or femaleness”.1 Thus, feminist theologians’
seeks to unite humans by developing non-gender bias language in the form of using inclusive
language. ‘Inclusive language is language which does not exclude anyone on the basis of gender,
race, physical abilities or other characteristics. Inclusive language is important in the Christian context
because the message of the gospel is meant for all people. Therefore our language should make all
feel welcome, respected and included’.2

Language
Language is a system that enables us to explain, give meaning, translate our concerns, beliefs,
perceptions and ideas into symbols that can be understood and interpreted by others. Language is the
ability to use words in order to communicate.3 According to Hunter P. Mabry “The words we use are
seldom neutral. When others speak to us we are usually touched, both consciously and unconsciously.
We may be delighted, informed or hurt by the way they speak to us. Similarly, others may be
delighted, informed or hurt by the words we use. Words have power. The words we use transmit ‘fact,
ideas, emotions and values’; they thereby shape attitudes, influence action and change or reinforce
others perceptions.”4
Christina Manohar states Saphir-Whorf hypothesis, ‘language is like spectacles. It is the
means by which we see the reality. Language guides our thinking and behaviour. Language is the
controlling factor. It helps us to see the world in a certain way’.5

Feminists’ critique of exclusive language:

By contrast, the language we use is sexist6 language, in which male terms are used to stand
for the whole of humanity, such as ‘man’. Male sexist language disregards women and makes them
invisible, historically and in the worship life of the church. Though God is beyond sex and gender,
male language is used almost exclusively for the divine: God is called ‘Father’, ‘King’, ‘Prince’.
Since male is seen as norm, God must be male! And if God is male, male must be closer to God. This

1 Narola Imchen, ed., Women’s Issues in the 21st Century (Jorhat: Women’s Study Centre ETC, 2001), 49.
2 Lalrinawmi Ralte, et al., eds., Envisioning A New Heaven and A New Earth (Delhi: NCCI/ISPCK, 1999), 287.
3 Christina Manohar, Feminist Critique and Reconstruction (Delhi: ISPCK, 2005), 21.
4 Hunter P. Mabry, Language and Community: Inclusive Language (Bangalore: UTC Publications, 1994), 1.
5 Christina Manohar, Feminist Critique and Reconstruction (Delhi: ISPCK, 2005), 22.
6 It is an expression in stereotypic images of women and men in all aspects of public culture, such as literature, advertising

and religious symbols. It is reproduced from generation to generation through the socialization process from infancy, in the family,
school, church and other institutions, so that it comes to be accepted as natural that male are superior and female inferior.

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distorted theology has been responsible for untold suffering and violence against women down the
centuries.7
Language perpetuates discrimination. There needs to be ‘political correctness’ in the use of
language and a systematic attempt to change the language. For change in languages is a step towards
changing society. Because words have power, the words we use can help to build a community where
each member is recognised as a child of God. On the contrary, the words we use can undermine a
sense of community: create social divisions and obstruct the reign of God8 among us”.9 As quoted by
Christina Manohar, an African theologian Mercy Amba Odyoye states, “...women fall victim to
linguistic imagery that socializes them to accept their place in society”. Sexually exclusive language
is offensive and discriminatory. Therefore, feminists call for a shift from exclusive language to
inclusive language, in relation to persons, God and worship.10

Understanding Biblical Inclusive Nature

No doubt the majority of the biblical references to God are almost exclusively masculine.
Even Jesus referred to God as “Father”, teaching us to do the same. But at the same time it is well to
recognize that the same Jesus also spoke about God as mother and female and there are number of
metaphors for God indicating both male and female representation on the Bible. 11 The following
biblical references are often quoted by Feminists’ to show the feminine dimension of God.
1. Indeed, in the first book and very first chapter of the Bible, i.e., Gen. 1: 26-27, God is referred
to as “Us” who created both male and female in “their” own image. But because of the fact
that we have had such a male-paternal image of God that feminine dimension of God is
overshadowed. The point, of course, is that we are to recognize that God transcends the
limitation of human sexuality.12
2. Motherhood metaphors are used at several places in the Bible. Portrayed as mother eagle (Ex.
19:4), One who gave birth (Deut. 32:18), woman in the pangs of childbirth (Isa. 42: 14),
Steadfast love of a nursing mother (Isa. 49:15), mother hen (Mt. 23:37), woman who lost a
coin (Lk. 15: 8-10).13
3. Based on the Pauline affirmation that ‘in Christ…there is neither… male nor female’ (Gal 3:
28). Some feminists’ have sought to stabilize the maleness of Jesus as that which is not
definitive of the new humanity He represents. Jesus is depicted as the new person or ‘God’s
re-presentation of the humanity of God’ and not necessarily as the new Adam. Jesus is
distinctive not because of His sex or race but because He both expresses and represents
inclusive, redeemed humanity.14

7 Lalrinawmi Ralte, et al., eds., Envisioning A New Heaven and A New Earth (Delhi: NCCI/ISPCK, 1999), 287.
8 Reign of God is as inclusive term to translate the Greek word basilelia (also inclusive). It is characterized by equality,
justice and freedom, is the main teaching of Jesus.
9 Hunter P. Mabry, Language and Community: Inclusive Language (Bangalore: UTC Publications, 1994), 1.
10 Christina Manohar, Feminist Critique and Reconstruction (Delhi: ISPCK, 2005), 22-23.

11 David L. Smith, A Handbook of Contemporary Theology: Tracing Trends & Discerning Directions in Today’s Theological

Landscape (Grand Rapids, Michigan: Baker Books, 2001), 249.

12 Narola Imchen, ed., Women’s Issues in the 21st Century (Jorhat: Women’s Study Centre ETC, 2001), 31.
13 David L. Smith, A Handbook of Contemporary Theology: Tracing Trends & Discerning Directions in Today’s Theological

Landscape (Grand Rapids, Michigan: Baker Books, 2001), 251.

14 Colin J. D. Greene, Christology in Cultural Perspective: Marking Out the Horizons (Grand Rapids, Michigan: W.B.

Eerdmans Publishing Company, 2003), 234.

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 4. Feminists’ have also translated names and characteristics of God to identify with women. In
Hebrew, the word “ruah”, a feminine noun, is rendered as “spirit”, also meaning “breath” or
“wind”. It may, therefore be appropriate to suggest that the presence of God’s Spirit in the
Hebrew Bible is female, especially since it is associated with the divine work of creation of
giving life.15

Suggested Guidelines
Language is our primary tool for forming ideas and hence is very powerful. Therefore, to be
an inclusive community, we should begin to use inclusive words, like ‘humanity’, ‘humankind’ in
place of ‘man’ and ‘chairperson’ instead of ‘chairman’. Inclusive language works to undo the
destructive power of sexism, racism and class division. Inclusive language should be used in all
aspects of our lives. In Christian context, the sermons, Bible readings, music, prayers and liturgy are
all places where inclusive language should be used. Creating new worship expressions may be the
most meaningful way to express inclusiveness.16
Some ways to make changes in worship are given below, but before introducing changes, be
sure to read the text of the Bible, hymns, prayer, etc. well in advance, so that the sexist language is
identified and make changes appropriately. Changes are at times difficult and uncomfortable, thus
begin with a well prepared workshop, including the minister’s, leaders and others, who are open to
new expressions both men and women. Most importantly begin one step at a time and not all at once.
Here, the examples are in English, therefore must be equally conscious of sexist language in one’s
own regional languages.
1. Always use the NRSV translation for public reading in worship. (Compare NRSV & other
versions, Mt. 5:16; Jn. 6:35-37).
2. Change masculine words referring to God such as ‘Father’ ‘He’ ‘His’ ‘Him’- to ‘God’ or
‘God’s.’ e.g. “Our Father who art in heaven” can be changed to “Our God”.
3. Replace masculine expressions in well-known hymns of one’s tradition being conscious of
‘syllables and beat’. E.g. ‘people’ for ‘brother’, ‘folk’ for ‘men’.
4. Include women, children and lay-persons in worship leadership affirming the “priesthood of
all believers”.17

Conclusion
Feminists’ suggestion of new vision and new world-view lead us towards fullness, so that we
shall not remain a fragmented humanity. The use of inclusive language expands our knowledge and
experience of God and of the divine working in human lives. An effort to use more inclusive language
may make us more aware of our unconscious sin of sexism, racism, classism and all other prejudices.
It challenges us to use words that are acceptable, just, inclusive and respectful and words that reflect
Christian discipleship. It is our Christian vocation to affirm mutuality, equal participation and equal
partnership.

15 Narola Imchen, ed., Women’s Issues in the 21st Century (Jorhat: Women’s Study Centre ETC, 2001), 30.
16 Lalrinawmi Ralte, et al., eds., Envisioning A New Heaven and A New Earth (Delhi: NCCI/ISPCK, 1999), 287.
17 Ibid., 288-289.

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Biblography
Greene, Colin J. D. Christology in Cultural Perspective: Marking Out the Horizons. Grand
Rapids, Michigan: W.B. Eerdmans Publishing Company, 2003.

Imchen, Narola, ed. Women’s Issues in the 21st Century. Jorhat: Women’s Study Centre ETC,
2001.

Mabry, Hunter P. Language and Community: Inclusive Language. Bangalore: UTC

Publications, 1994.

Manohar, Christina. Feminist Critique and Reconstruction. Delhi: ISPCK, 2005.

Ralte, Lalrinawmi et al., eds. Envisioning A New Heaven and A New Earth. Delhi:
NCCI/ISPCK, 1999.
Smith, David L. A Handbook of Contemporary Theology: Tracing Trends & Discerning
Directions in Today’s Theological Landscape. Grand Rapids, Michigan: Baker Books, 2001.