Christians on board with feminism
The Gospel Coalition, which has embraced radical feminism for some time, celebrates daycare for 3-month-old children:
After 12 weeks of glorious (and delirious) maternity leave, I returned to my job. I worked out a solution with my boss to return in a capacity my husband and I felt would be wise for our family. While my work may look different than some other moms, I believe I am serving God faithfully in it, by his grace.
Three months, then back to work. All you have to do is claim that God is leading you to do it, (through your feelings), and poof! Divine approval for radical feminism.
My friend McKenzie, who sent me that article, wondered if the Gospel Coalition was just becoming Salon.com for Christians. All you have to do is take an article from a radically leftist publication, add a few Bible verses, and you have something to post on the Gospel Coalition. That’s how far radical feminism has spread, I guess. Once upon a time, women used to value men who had good practical degrees, good resumes, and good jobs – so that they could be stay-at-home moms and meet their childrens’ needs. Now, it’s just follow your heart. There’s no planning for the needs of children.
While Kassian periodically contributes to TGC, Wilkin is a formal contributor at TGC and also publishes books under their banner. Wilkin is also a minister working for Pastor Matt Chandler, President of the Acts 29 network.
As a member of the old guard, Kasian is careful to distance herself from the label feminist and focuses on undermining headship and stoking feminist resentment. But because of the progress women like Kassian have made over the decades, a new guard of complementarian women like Wilkin can afford to be quite open in their feminism (even if they avoid outright calling themselves feminist) and focus on the same issues as secular feminists. As the old guard stomps out the last embers of complementarian headship and submission, the new guard can focus on agitating for affirmative action for women in leadership roles.
For example, in let not the men keep silent* Wilkin repurposes a viral feminist letter by a white knight complaining about supposed barriers to women in engineering. She very openly applies secular feminist activism in her role as a complementarian (emphasis mine):
In More Pressing than Women Preachers, Wilkin explains that she isn’t focused on convincing fellow complementarians to accept women preachers because she is too busy pushing for more women into every other leadership role in the church:
Elsewhere Wilkin explains the need for complementarian pastors to not permit women to take on leadership roles, but to pursue them for leadership roles. In The Complementarian Woman: Permitted or Pursued? Wilkin explains that the Apostle Paul set a disturbing tone among Christians that needs to be corrected: