Gender-based violence is widely considered wrong for several ethical, moral, and

legal reasons. One primary reason is that it violates fundamental human rights.
Every individual has the right to live a life free from violence, discrimination, and
harm, and gender-based violence infringes upon these basic rights, denying
individuals their dignity and autonomy.

Moreover, gender-based violence perpetuates and reinforces harmful gender

stereotypes, contributing to unequal power dynamics between men and women. This
contradicts the principles of gender equality and non-discrimination, which are
fundamental values in most societies.

According to Govender (2023:1) states that one woman is being raped every 3 hours
in South Africa. He further writes that South Africa is considered to be the rape
capital of the world with 10818 rape cases reported in the first quarter of 2022
(Govender 2023:1). In this country, the rate of women being killed by intimate
partners is five times higher than the global average. Gender-based violence (GBV),
a prevalent and frequent issue in South Africa, is deeply rooted in homes,
workplaces, cultures, and traditions. The pervasive nature of this pandemic, fuelled
by unequal power dynamics between genders, extends its impact far beyond the
acts of violence. Gender-based violence takes on diverse forms, encompassing
physical, emotional, psychological, financial, or structural harm, often carried out by
intimate partners, colleagues at work, strangers, and even institutions (Govender
2023:1).

Another cause of GBV is patriarchy. Magezi and Manzanga (2021:2) use the work by
Lerner (1986) to define patriarchy and they state that patriarchy is “the manifestation
and institutionalization of male dominance over women and children in the family and
the extension of male dominance over women in society in general.” We find such a
system of patriarchy in the walls of the church. The idea of women's inferiority
propagated by Christian men in the church stems from the belief that women were
inherently 'created inferior to men.' This perspective is rooted in and perpetuated
within churches through the flawed interpretation of specific biblical passages. For
instance, one interpretation suggests that Eve was fashioned from the rib of a man
and named by Adam. Consequently, some argue that women, based on this
narrative, owe their existence to men and are positioned as subordinates (Magezi
and Manzanga 2021:1).

The portrayal of Eve's creation as 'second' and her role as a 'helper' for Adam
continues to reinforce patriarchal notions. The concepts of women's submission and
men's headship in Ephesians 5:22–24 are likewise often interpreted in a manner that
introduces patriarchal values into religious teachings (Magezi and Manzanga
2021:2). The inequitable social dynamics present within the family structure as an
institution are mirrored in the church and perpetuated through flawed interpretations
of scripture. Consequently, women continue to occupy subordinate roles that restrict
their ability to challenge and unveil male dominance, rendering them more
susceptible to gender-based violence within the church. In a church environment,
there may be a preference for having an intoxicated man oversee a program rather
than permitting a woman to take the lead. This choice is made with the sole intention
of reinforcing male authority and dominance, grounded in the belief that 'women
were created by God as inferior (Magezi and Manzanga 2021:2).

It is also observed that culture also plays a role in supporting patriarchy in Christian
households. While God creates individuals within a cultural context and ordains
culture for His glory, there are specific cultural practices that warrant preservation,
modification, or reassessment. Magezi and Manzanga (2021:2) use the work by
Ozaki and Otis (2017) to argue that:

it is important to underscore that it is not individual cultures that are

problematic in terms of support or even promotion of violence against women,
but rather aspects of patriarchy embedded within culture that serve to
maintain and sustain these norms.

In the Zimbabwean context, patriarchy is upheld by many Christian men, and this
patriarchal mindset is perpetuated through gender-biased, androcentric
interpretations of biblical teachings.

Simister and Kowalewska (2016:1626) outline another way that patriarchy is

reinforced in Christian households. They argue that in Christian communities, when
issues like domestic violence arise, women may be advised to exercise patience,
engage in prayer, and lead a virtuous life to fulfil their supportive role as a helpmate
to their husbands. A Christian woman might perceive that she "deserves"
punishment, possibly influenced by the narrative of Eve's actions in the Garden of
Eden.

According to Simister and Kowalewska (2016:162) Catholicism has an indirect

impact on divorce, with some Catholic countries, like the Philippines, having laws
that prohibit divorce. They use the work by Sharp (2009) where Sharp introduces the
concept of "symbolic entrapment" to elucidate why certain conservative Christian
women, including Catholics, remain in abusive marriages due to their belief that
divorce is sinful. Similarly, some evangelical Christian denominations discourage
divorce, and within devout fundamentalist Protestant communities, women may
strongly adhere to the conviction that marriage must be preserved at any expense.

When women are consistently told or led to believe that they are inherently inferior to
men due to misinterpretations of the Bible, and them being abused, the
repercussions can extend to various aspects of their lives, significantly affecting their
self-esteem and overall well-being. This constant reinforcement of gender-based
inferiority can give rise to profound self-esteem issues among women. The pervasive
notion that one gender is inherently less capable can lead to internalised beliefs of
inadequacy. Consequently, women may grapple with low self-esteem, impacting
their confidence and influencing their decision-making processes (Islahi and Ahmad
2015:5).

Beyond the personal realm, these misinterpretations can limit the aspirations and
goals of women. The belief in inherent inferiority may constrain women to traditional
roles, discouraging them from pursuing ambitions and opportunities they might
otherwise consider. This limitation can hinder personal and professional growth,
leading to a narrower range of possibilities for education and career development. In
addition to influencing individual choices, misinterpretations that suggest a
submissive role for women can contribute to a tolerance of abusive behaviours.
Women might find themselves enduring mistreatment in relationships, believing it to
be their predetermined role or even justified by religious teachings (Emler 2001:13-
27).
Bibliography

Govender, I., 2023, Gender based violence- An increasing epidemic in South Africa,
South African Family Practice 65(1), pp.1-2.

Magezi, V. & Manzanga, P., 2021, ‘A public pastoral assessment of the interplay
between ‘she was created inferior’ and cultural perceptions of women by Christian
men in Zimbabwe as accessory to gender-based violence’, Verbum et Ecclesia
42(1), pp. 1-9.

Simister, J., & Kowalewska, G., 2016, Gender-Based Violence and Christianity:
Catholic Prevention of Divorce Traps Women in an Abusive Marriage. Psychology 7,
pp.1624-1644.