{"id":1524,"date":"2020-12-16T21:24:34","date_gmt":"2020-12-16T21:24:34","guid":{"rendered":"http:\/\/farefwd.com\/?p=1524"},"modified":"2020-12-23T01:56:15","modified_gmt":"2020-12-23T01:56:15","slug":"the-human-mystique","status":"publish","type":"post","link":"https:\/\/farefwd.com\/index.php\/2020\/12\/16\/the-human-mystique\/","title":{"rendered":"The Human Mystique"},"content":{"rendered":"\t\t
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The Human Mystique<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Betty Friedan\u2019s The Feminine Mystique<\/em>, published over 50 years ago, has a surprising relevance to contemporary evangelical women rediscovering what it means to pursue a vocational calling that goes beyond being a wife, mother, and homemaker.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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By Katelyn Beaty<\/em><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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This fall, more than 200 Christian women met at the American Bible Society in central Manhattan to talk about calling. Hosted by Q Ideas, the one-day event drew women\u2014most between the ages of 25 and 40\u2014to discuss identity, ambition, and work-life balance. Shauna Niequist, one of the speakers and a well-known church leader in the Chicago suburbs, gave a talk titled \u201cWhat My Mother Taught Me.\u201d Niequist\u2019s mom had spent almost all of her adult life being a pastor\u2019s wife, mother, and homemaker. She excelled at all of these roles. But 17 years in, she walked into a counselor\u2019s office and said, \u201cI don\u2019t know who I am anymore. Something has to change.\u201d Through counseling, friendships, and prayer, she unearthed the gifts and passions that had led her to study social work in college. \u201cI found my voice in my 40s and my vocation in my 50s,\u201d Niequist\u2019s mom, now an advocate for peacemaking in the Middle East, said. \u201cSo the good news is that it\u2019s not too late for any of you.\u201d Indeed, all of us at the conference were getting a head-start.<\/p>

Betty Friedan would have been proud. Surprised, too, perhaps, to see her ideas\u2014dissected and debated for a half-century now\u2014fleshed out in a faith community not always friendly toward her. In The Feminine Mystique,<\/em> 50 years old this year, Friedan dared to name \u201cthe problem that has no name\u201d for a generation of American women after World War II. The problem, whispered in private interviews and evidenced by high rates of depression, alcoholism, and worse, was that middle-class women were very unhappy. Outwardly they were rich, but inwardly they were wasting away. Why? On the well-trod path to marriage, children, and homemaking, Friedan posited, these women had lost themselves.<\/p><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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The New Woman left home to grow up, attracting men by courageously pursuing her dreams, not by passively waiting for him to give her marriage and children and, thus, identity.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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How quickly things had changed for American women in Friedan\u2019s time. By the mid-20th century, they could vote and own property, sit next to men in college classrooms, and pursue careers, often living alone in city centers. Women like Lucretia Mott and Elizabeth Cady Stanton had enlivened both the suffrage and abolitionist movements, often forming bonds with blacks in a uniting quest for equality. While minority and lower-class women had long worked in factories, middle-class women joined their ranks during World War II to boost wartime efforts. Women\u2019s magazines of the time printed stories of heroines \u201cmarching toward some goal or vision of their own, struggling with some problem of work or the world,\u201d wrote Friedan. \u201cThese New Women were almost never housewives; in fact, the stories usually ended before they had children.\u201d The New Woman left home to grow up, attracting men by courageously pursuing her dreams, not by passively waiting for him to give her marriage and children and, thus, identity.<\/p>

But after World War II, Americans retreated to the safety and stability of home. The GI Bill of 1944 gave returning soldiers money to build houses outside city centers. They married and had babies: more babies in 1946, in fact, than ever before: 3.4 million, 20 percent more than in 1945. Most middle-class women who had joined the war efforts returned to being full-time housewives. \u201cFulfillment as a woman had only one definition for American women after 1949\u2014the housewife-mother,\u201d wrote Friedan. By 1958, she observed, the three major women\u2019s magazines lacked a single story of a woman \u201cwho had a career, a commitment to any work, art, profession, or mission in the world, other than \u2018Occupation: housewife.\u2019\u201d<\/p>

It would be one thing if the women had surveyed all the options and had chosen mothering and homemaking as their one pure desire. But human desire, we know, does not arise in a vacuum. Powerful narratives of meaning seed it\u2014especially, in a post-industrial society, narratives told by advertisers and print media. James K. A. Smith, philosopher and author of Desiring the Kingdom<\/em>, has in recent years examined the role of desire in human and spiritual formation. \u201cWe are recruited to visions of the good life apart from our conscious choosing,\u201d Smith recently told Christianity Today.<\/em> \u201cIt\u2019s not a question of whether you\u2019re being conscripted to some vision of the good life; it\u2019s which vision of the good life.\u201d<\/p>

According to Friedan, the vision of the good life offered to her peers\u2014by Freud, Margaret Mead, college educators, and advertisers and their clients\u2014centered on their sex-role. And young women who could become \u201cphysicists, philosophers, poets, doctors, lawyers, stateswomen, social pioneers, even college professors\u201d were graduating college only to get married or dropping out early at astounding rates. With their intellect, skills, and passions cloistered in the suburbs, the women felt stunted and the larger society lost out.<\/p><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Biblical anthropology offers us a more expansive view of gender and work. It\u2019s striking that God gives the cultural mandate to humanity, not to the woman on one side, and the man on the other.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Like every important book, The Feminine Mystique<\/em> has been vigorously debated in the 50 years since its publication. Friedan has been called everything from anti-feminine to anti-family to racist, and readers today might sense she swung the pendulum too far in one direction. But despite all we might lament about The Feminine Mystique<\/em> and the second wave of feminism, Friedan\u2019s clarion call of human achievement is, 50 years later, strikingly germane. \u201cThe problem that has no name\u201d is, for men and women alike, the problem of bearing the image of the Creator, yet lacking outlets for creative talent not directly related to child rearing. Friedan\u2019s reflections on human purpose dovetail with classic biblical anthropology. Between the Garden in Genesis and the City in Revelation, men and women alike are invited to make something of the world beyond the private space of home. When women and men lose touch with their own crucial participation in human culture, their Imago Dei<\/em> is dimmed. And when the important cultural activities of homemaking and childrearing are left to women alone, men and women alike lose out.<\/p>

The Bible starts with the fundamental goodness of work. After creating the world, God invites the first humans to mimic his creativity. Genesis 1 says that \u201cGod created mankind in his own image… male and female he created them\u201d (v. 27). In the next verse, he commands Adam and Eve \u201cto be fruitful and increase in number; fill the earth and subdue it\u201d (v. 28). Here, we see that maleness and femaleness are good, and that together, male and female are given the cultural mandate\u2014the charge to build homes and laws and paintings and children and recipes and canals and everything else needed for humans to flourish. \u201cMaking something of the world is of the very essence of what we are meant to be and do,\u201d writes Andy Crouch in Culture Making: Recovering Our Creative Calling<\/em>. Friedan says something similar: \u201cWhen man [humankind] discovers and creates and shapes a future different from his past, he is a man, a human being.\u201d<\/p>

But God didn\u2019t create sexless humans; he created male and female and called it good. So don\u2019t men and women have different kinds of work? What of the work that only women can do: the work of bearing children? It\u2019s certainly true women throughout most of Western history have spent their days raising children and tending the home. Most recently (perhaps fearing that feminism has destroyed the family), some Christians have reinforced \u201cseparate spheres,\u201d the notion that work and home should be divided along gender lines. Owen Strachan, executive director of the Council on Biblical Manhood and Womanhood, recently told Religion News Service: \u201cIn the Bible, men are not called to be workers at home. Women are. And women and even widows are called to marry, as the Lord allows, and then bear children and make a home.\u201d<\/p>

Certainly this view would have fit comfortably within Friedan\u2019s world. Yet biblical anthropology offers us a more expansive view of gender and work. It\u2019s striking that God gives the cultural mandate to humanity, not to the woman on one side, and the man on the other. \u201cAdam and Eve\u201d as such are not introduced until Genesis 2, yet even there, before the Fall, the biblical text doesn\u2019t speak of \u201cmale labor\u201d and \u201cfemale labor.\u201d Instead there is only human labor, undertaken by the first humans together in community. Not until Genesis 3 do Adam and Eve receive specific, gender-based curses: Eve, the curse of painful childbirth, and Adam, the curse of working the land in toil.<\/p>

While these distinct curses play out throughout the world of the Old Testament, the prophets in Scripture speak of a new reality in which men and women alike are empowered by the Holy Spirit to renew the face of the earth (Joel 2:28\u201332; Acts 2:17\u201321). In the final book of Scripture, we encounter the goal of Christ\u2019s redemptive work: the heavenly city, where the curse of Eden has been transformed into the healing of nations. Until the Lord returns, writes Crouch, \u201cOur calling is to join God in what he is already doing\u2014to make visible what… he has already done.\u201d In other words, we are called to apply our gifts, passions, and experiences to all spheres of society\u2014from the most to least visible, from the workplace to the home and everywhere in between\u2014to contribute to human flourishing and point toward shalom<\/em>. The full participation of men and women alike\u2014with all their created beauty, differences, and unique offerings\u2014are needed for the task.<\/p><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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So, what does it mean for women to live as humans\u2014as funny as that sounds? We would be remiss to answer that question by taking the modern icon of masculinity and baptizing it in pink.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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Of course, none of this biblical anthropology denigrates the role of raising children and caring for a home. One wonderful quality about Culture Making<\/em> is that Crouch, drawing on his and his wife\u2019s experience raising two children, affirms home life as a crucial seedbed of creating culture. A family is a little civilization unto itself, with its own history, customs, and language, and mothers have a crucial role in shaping the generations who lead the nations. Despite the stereotypes, Friedan too actually affirmed the important work of wives and mothers. She simply reminded women that other social roles and responsibilities \u2014besides being wives and mothers\u2014should be open to them. She warned them about the \u201ccult of procreation,\u201d in which \u201cwomen kept on having babies because they knew no other way to create.\u201d<\/p>

In Friedan\u2019s time, even all the creative work of homemaking had been supplanted by industry. In its place had come products marketed expressly to women, the chief customers of American business. \u201cWhy is it never said that the really crucial function, the really important role that women serve as housewives is to buy more things for the house,\u201d Friedan observed. She recounted interviewing a marketer brought in by businesses expressly to make their products attract women. \u201cThe major unfulfilled need of the modern housewife,\u201d he said, was creative work. And so, for example, he helped X Mix create a baking mix that required just enough effort (adding eggs and milk) that the woman got a \u201cfeeling of creativeness,\u201d yet appreciated the convenience. Friedan called \u201cthe manipulators and their clients in American business\u201d the most powerful perpetuators of the feminine mystique, and noted, rightly, that \u201cthe buying of things\u201d did not come close to satisfying housewives\u2019 need for identity and a social aim into which she could pour her efforts.<\/p>

Dorothy Sayers had noted this 16 years before Friedan did. In her essay \u201cThe Human-Not-Quite-Human,\u201d the Anglo-Catholic novelist and essayist responded to the complaint at the time that women were competing with men for skilled jobs. We can hardly blame them, Sayers retorted, because \u201cmen took over the women\u2019s jobs by transferring them from the home to the factory.\u201d Medieval women had \u201ccontrol of many industries\u2014spinning, weaving, baking, brewing… in which she worked with head as well as hands. But now all the control and direction\u2014the intelligent part\u2014of those industries have gone to the men.\u201d<\/p>

I don\u2019t believe Sayers and Friedan ever met, but I wish they had. Both writers shared a vested interest in promoting a radically humane vision of women and work. \u201cEvery woman is a human being\u2014one cannot repeat that too often\u2014and a human must have occupation, if he or she is not to become a nuisance to the world,\u201d wrote Sayers. Friedan was, in a sense, sounding the alarm on a group of people who had been coerced to abandon occupation. She saw \u201cthe unique human capacity… to live not at the mercy of the world, but as a builder and designer of that world\u2014that is the distinction between animal and human behavior.\u201d Without the ability to build and design, she said, women \u201close the sense of who they are\u201d\u2014which is no more and no less than humans.<\/p>

So, what does it mean for women to live as humans\u2014as funny as that sounds? We would be remiss to answer that question by taking the modern icon of masculinity and baptizing it in pink. The identity script for men in Friedan\u2019s time\u2014working 9 to 6 in a crowded office, climbing the corporate and ego ladder, spending most of the day away from home and community\u2014is no greater a vision of human flourishing than of the quiet, isolated bungalow where creative work means cutting the sandwiches in triangles or squares. Implicit in The Feminine Mystique<\/em> is an invitation for men to reinvest in the little civilization of home\u2014to work with their hands, to take joy in their children, to find value and meaning outside a paycheck and colleagues\u2019 praise. Since the time of Friedan\u2019s writing, American men have taken up nearly twice as much housework (defined as maintenance, chores, and childcare), and time spent nurturing children has increased for men and women alike.<\/p>

But until more women see that they are more than biology\u2014something that men of the modern era have simply taken for granted\u2014The Feminine Mystique <\/em>continues to sound an alarm bell. When debates persist about what women are best suited to do and not do, we still need Friedan\u2019s mantra that, before they are wives, mothers, and homemakers (or engineers or artists), women are humans. As absurdly simple a notion it is, it could make bearing the Imago Dei<\/em> a little less burdensome and a little more joyful for a new generation of women.<\/p><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Katelyn Beaty<\/strong> is managing editor of\u00a0<\/em>Christianity Today\u00a0magazine, where she co-founded\u00a0<\/em>Her.meneutics\u00a0in 2009. She has written for\u00a0<\/em>The Atlantic,\u00a0<\/em>Books & Culture, and\u00a0<\/em>Cultural Encounters\u00a0journal, and tweets @KatelynBeaty.<\/em>
<\/em><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Betty Friedan\u2019s The Feminine Mystique, published over 50 years ago, has a surprising relevance to contemporary evangelical women rediscovering what it means to pursue a vocational calling that goes beyond being a wife, mother, and 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