Shieldmaidens for Christ

In their book Enticed by Eden, Linda Schearing and Valarie Ziegler explore gender relations in the conservative evangelical tradition, including the role women are expected to play as subservient helpers to men. Schearing and Ziegler use the metaphor that these women, both daughters and wives, are “weapons in [men’s] battle to transform American society into a realm of exclusive male privilege and power” (33). An interesting analogy, to be sure, and perhaps one which we can elaborate on in an attempt to better understand the role these women play. The logical extension of this metaphor is to ask what weapon these women function as, and to me, the answer seems to be the shield.

While extensively comparing conservative evangelical women to weaponry may get silly quickly, the idea of the women in this community as points of defence is not so far fetched. These women play a major role as transmitters of culture, particularly because as wives they will be encouraged to stay home and raise children. Therefore, protection from the encroachment of modern immorality on the evangelical community relies heavily on how these women interact with and socialize their children. The father may be the head of the biblical household, but if his wife does not agree with him theologically, it will show in her sway over the children.

The community’s preoccupation with the influence of mainstream western culture on its members is a kind of boundary concern for the group in which women also play a part. Women function as both marriage candidates and temptations within the community, and as such they could make or break the line of defence against secular immorality. Furthermore, they could do considerable damage to the community if they decided to rebel against its teachings. Thus, women’s willing acceptance of the doctrine of gracious submission reinforces the messages of the community by shoring up a potential weak spot (that is, women themselves) in the group’s defences. If the subservient party happily accepts its role, then the movement gains strength.

Therefore, by handing over their independence in exchange for biblical womanhood, these ladies really are helping to protect the community. They shield it from outside influence starting in individual homes and extending throughout the church by way of their sincere acceptance of doctrines on gender hierarchy. In short, they become tools, weapons even, in a men’s fight to ensure the power of biblical manhood over the conservative community.