Although feminists portrayed in the media give the impression of being intentional, deliberate, and determined, the above title suggests the possibility of becoming one inadvertently.   Author Courtney Reissig’s argument is that after more than a century of gaining momentum, feminism is part of our cultural landscape, and its effects are not easy to identify.  She proves this well. One does not have to read very far before concluding that no individual or denomination should claim immunity to its influence.

Briefly delving into the history of feminism, Reissig describes it as having had three stages or “waves”:  first, the movement to give women opportunities such as the rights to “vote, own property, or make independent decisions”; second, an ongoing rebellion against “cultural expectations of women”; and finally, the current attempt to “erase differences between men and women(17-18).”  By now, she says, the original vision can be hard to recognize; feminism has become “whatever you want it to be (19).”  

Most Christians navigating this muddied surf cling to some variant of two main positions: complementarians believe that men and women are equal in God’s sight but were created to be different and have differing roles.  Egalitarians hold that giftedness, not gender, is the determining factor in roles and functions.  Reissig identifies as a complementarian and demonstrates from Scripture that women are designed by God to reflect His image by being “helpers and life-givers.”

The standard charge leveled against this perspective is that it only works for married women with children.   One of the book’s strengths is its emphasis on godly womanhood for every woman, not just for “married, soon-to-be-married, or want-to-be-married women (23).”  Each chapter provides solid applications of the concept presented as well as examples of how it can be lived out by singles, married-with-children, or childless.  At every stage of life it is possible to fulfill God’s “good design” and to find delight in it. 

The effects of the Fall distort the perfect unity God intended for marriage, adding strife and tension.  Feminism further compounds the problem—the more “liberated” and independent women become, the more likely the men around them are to retreat into confusion and passivity.  Headship and submission have been ridiculed and misunderstood; Reissig gives examples of what submission is not as well as a refresher course on the biblical model.

Submission and headship also relate to the (similarly misconstrued and mocked) topics of modesty, purity, and beauty.  True beauty “points to the Creator” and reflects His image, which cannot be said of our culture’s definitions of modesty and morality.  While Reissig is not overly specific with application, she obviously draws lines at different places than most of us would (she “doesn’t like going out without makeup,” for example.)  However, her basic principles are Scriptural.  Various grounds could be given concerning the necessity for clothing after the Fall; Reissig’s explanation is clear, logical, and the best I have yet seen.

Feminism, particularly in the last century, has attempted to convince us that any differences between men and women are merely cultural acquisitions.   The home and the church are two significant places where this perception challenges traditional women’s roles.  Reissig’s overview of God’s purposes casts a biblical vision for the use of women’s gifts, making it clear that women are not designed to be leaders in either of these spheres.

The final chapter, “Restoration is Possible,” demonstrates the hope found in the gospel.  Reissig proves that we must study Scripture in order to image and glorify God more perfectly in our particular situations.  (Her statement that “Womanhood is theology in practice [155]” has a story behind it: she was attending seminary, not to become a pastor but to learn more about God and His Word, when finances required her to drop out and work to support her husband’s theological education.  She found this decision difficult; however, it proved the perfect setting for her study of submission in marriage.  Currently her husband enjoys “talking through” his sermons with her before he presents them affording a way that she can exercise her role as helper.)

Two suggestions for consideration, after finishing this book: very likely there are more accidental feminists of both genders among us than we realize; and mere leaning on strongly-held traditions will not be enough to sustain Scriptural values in the contemporary cultural confusion.  If you want to broaden your data base on the biblical roles of men and women, The Accidental Feminist will be an excellent place to start.