Churches must elevate sidelined women’s voices to fight the scourge of gender-based violence

In SA today, gender-based violence (GBV) remains a scourge that undermines the very fabric of our society. While the roots of GBV are multiple, it is becoming increasingly evident that certain institutions, not least among them our religious communities, play a critical role in either perpetuating or challenging the patriarchal norms that underlie this violence.

As I reflect on the state of many Christian churches in our country, I am struck by an alarming paradox: though over 60% of congregants are women, the sermons that shape our moral and spiritual lives remain overwhelmingly focused on male biblical figures and narratives. This imbalance not only marginalises the lived experiences of women but also risks reinforcing the very power structures that allow GBV to persist.

For centuries, the sermons delivered in our churches have drawn heavily on stories from Genesis to Revelation, eulogising the virtues and lessons embodied by figures such as Moses, Job, Joshua, and countless others. These narratives, while rich in moral teachings, have predominantly been interpreted through a male lens. Women, despite their significant presence in the churches, find their voices and experiences largely sidelined.

Notwithstanding the occasional tributes during International Women’s Day, Mother’s Day, or Women’s Month in August, the female perspective is seldom given centre stage in our spiritual discourse. This omission raises a critical question: who are we missing, and how does this neglect contribute to a broader culture that condones or even perpetuates GBV?

The answer begins by recognising that the church is not simply a repository of ancient texts but a living community whose teachings and practices directly influence the mindset and behaviour of its believers. When sermons consistently highlight male examples while neglecting the rich stories of female figures such as Martha, Ruth, Leah, and Rebekah, among others, they inadvertently reinforce a narrative in which women are relegated to a secondary role.  Such exclusion from the dominant narrative is not just an omission, it is a moral failing.

When the religious discourse that many turn to for guidance is similarly unbalanced, it can reinforce the notion that women exist in relation to men primarily as caregivers, supporters, or secondary figures, rather than as independent, empowered individuals.

Moreover, the exclusion of female voices in sermons denies women the opportunity to see themselves reflected in the sacred texts in a manner that affirms their dignity and potential. For many, the church is a place of solace and hope; a sanctuary where they seek answers and inspiration. However, if the messages they receive are predominantly about the triumphs and trials of men, how can they fully relate to or be uplifted by these teachings?

The absence of a robust, inclusive narrative leaves a void that can contribute to feelings of alienation, resentment, or resignation. This, in turn, can fuel the cycle of violence, as women who do not feel seen or valued may find themselves further disempowered, while the community at large continues to uphold outdated gender norms.

It is high time for a paradigm shift in the way our churches approach their sermons. A truly transformative message must be inclusive, engaging both men and women in a dialogue that reflects the reality of our diverse congregations. The church must not only acknowledge the existence of female biblical figures but must actively elevate their stories. In doing so, the church can play a pivotal role in dismantling the patriarchal narratives that have long underpinned GBV.

Additionally, the church must address the underlying cultural assumptions that continue to shape its teachings. This involves a critical re-examination of the interpretative frameworks used in sermons and Bible studies.

As we stand at this critical juncture, the question is clear: who are we missing in our quest for a more just and compassionate world? The answer lies not in turning away from tradition but in reinterpreting it in a way that honours the contributions of all its members.

For too long, the voices of women have been relegated to the margins of our spiritual and cultural life. It is time to bring them to the centre, to listen to their stories, and to learn from their strength.

In conclusion, the responsibility for preventing and eliminating GBV is collective. It requires us to re-examine every facet of our society, including the religious institutions that many hold sacred.

By ensuring that our sermons and teachings truly reflect the diversity of human experience, we can create a more inclusive community that stands firmly against violence and inequality.

• Chabalala is the founder of the Young Men Movement