Inclusive Language to Develop Non-Gender Bias Language

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
1 Narola Imchen, ed., Womens Issues in the 21st Century (Jorhat: Womens 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.

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 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.

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.
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 Todays Theological Landscape (Grand Rapids, Michigan: Baker Books, 2001), 249.
2

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 Christthere 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 Gods 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
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 Gods 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
12 Narola Imchen, ed., Womens Issues in the 21st Century (Jorhat: Womens Study Centre ETC,
2001), 31.
13 David L. Smith, A Handbook of Contemporary Theology: Tracing Trends & Discerning
Directions in Todays 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.
15 Narola Imchen, ed., Womens Issues in the 21st Century (Jorhat: Womens Study Centre ETC,
2001), 30.
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sexist language is identified and make changes appropriately. Changes are at times difficult
and uncomfortable, thus begin with a well prepared workshop, including the ministers,
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 ones 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 Gods. e.g. Our Father who art in heaven can be changed to Our God.
3. Replace masculine expressions in well-known hymns of ones 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.

Reference
Greene, Colin J. D. Christology in Cultural Perspective: Marking Out the Horizons. Grand
Rapids, Michigan: W.B. Eerdmans Publishing Company, 2003.
Imchen, Narola, ed. Womens Issues in the 21st Century. Jorhat: Womens Study Centre ETC,
2001.
Mabry, Hunter P. Language and Community: Inclusive Language. Bangalore: UTC
Publications, 1994.
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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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 Todays Theological Landscape. Grand Rapids, Michigan: Baker Books,
2001.