Theology of Gender is a six week class I’ve led a number of times over the past eight years. I adore this topic, mostly because the redemption of my own femininity is a huge theme in my story. During our six weeks together, we look at Genesis 1-3 and discuss the creation of gender, the true design of the masculine and feminine, the Fall and the way the curses are still playing out in our hearts and lives. We close by talking about the journey of redemption and what it means to reclaim what has been lost.
I love sitting in Genesis 1 and 2 and talking about how God created this world—light and dark, stars, water, living plants and living creatures, the masculine and the feminine—and how all is as it should be. All of creation is living out its true design in a lovely harmony. There is beauty, wholeness, perfect intimacy. Adam and Eve were naked body and soul and were unashamed. No shame! Can you even imagine?
However, moving from Genesis 2 into Genesis 3 (the fall and the curse) is agonizing. A heaviness settles on us as we encounter the deep sorrow of loss, the fracturing of God’s great dream and of our very souls, and the separation (from God, each other, our world and even ourselves) that we wrestle with this very day, this very hour.
Chesterton wrote that “according to Christianity, we were indeed the survivors of a wreck, the crew of a golden ship that had gone down before the beginning of the world.” Genesis 3 details that shipwreck, and we are silenced with the heart-breaking and poignant picture of God walking through the wreckage, uttering his cry of lament: “Adam, where are you?”
But we are not left with desolation. There is another picture we have now, thanks to the “unique, climactic, decisive” act of Jesus’ death and resurrection.
It’s the picture of a different garden on “the first day of the week” (conjuring up images of “in the beginning”), and a woman named Mary who thinks she is talking to the gardener. . .which, in fact, she is. It is the resurrected Jesus, and something new, something cataclysmic, is taking place.
Wright says, “Just as in Genesis, so now in the new Genesis, the new creation, God breathes into human nostrils his own breath, and we become living stewards, looking after the garden, shaping God’s world as his obedient image-bearers.”
So our first garden–and the experience there—has been and is being redeemed.
And our new vocation, as Wright notes, is to bear the image of God in this world, which means participating in the “redemptive reshaping” of His creation.
And just how to we do this, you might wonder. Well, who can really say? It’s messy and mysterious and is, to borrow a phrase from another of my favorite theologians, a long obedience in the same direction. But the essence of bearing God’s image–and the high call of Christianity–is love, and Jesus is our teacher.
In the words of Thomas Merton: “To say that I am made in the image of God is to say that love is the reason for my existence, for God is love. Love is my true identity. . .Love is my name.”