On Using Inclusive Langauge with Reference to the People of God and Expansive Language with Reference to God

Language is powerful. Language is one of the major ways that we convey meaning and influence thought and behavior. Gender inclusive language recognizes that all people, irrespective of gender identity, are full and valued participants in our society. It does not portray women or men as being dependent, or in a stereotyped manner. It does not trivialize, denigrate or hide the experiences of a particular gender.

The General Assembly adopted publication, Definitions and Guidelines on Inclusive Language,  explains it this way, “A concern for inclusive language bespeaks the church’s emerging conviction both that the diversity of the people of God is to be acknowledged and embraced in such a way that all may feel included, as well as the realization that every reference to God is limited in its capacity to express the reality and mystery of the One who has so variously encountered us.”

Why do we use expansive language with reference to God?

Again, from Definitions and Guidelines on Inclusive Language, “Our language about God should be as intentionally diverse and varied as is that of the Bible and our theological tradition. This diversity should be reflected in the language and life of the church. Rather than using only a very small number of terms referring to God (e.g.,“Father,” “Creator,” “Lord,” “Almighty”), we should seek to employ the rich reservoir of imagery to be found in the New and Old Testaments”

“What is the right way to speak about God? This is a question of unsurpassed importance, for speech to and about the mystery that surrounds human lives and the universe itself is a key activity of a community of faith. In that speech the symbol of God functions as the primary symbol of the whole religious system, the ultimate point of reference for understanding experience, life, and the world. Hence the way in which a faith community shapes language about God implicitly represents what it takes to be the highest good, the profoundest truth, the most appealing beauty. Such speaking, in turn, powerfully molds the corporate identity of the community and directs its praxis” (Johnson, Elizabeth A. She Who Is (New York: Crossroad), 1992, pp. 3–4).

At Madison Square language is important to us. Many in our congregation have experienced language used in exclusive ways often with the purpose of judging or demeaning. In our education, curriculum, publications, liturgy and sermons we strive to use to use language that is inclusive of the People of God and expansive with reference to God.

General Assembly Actions

The General Assembly (GA) took action in 1971, 1973, 1975, 1976, 1978, 1980, 1984, 1985, 1986, 1987, 1998 and 2000 encouraging the use of inclusive language in worship, education, publications, and theological and biblical reflection.

1979 GA 191 received the paper “The Power of Language Among the People of God and the Language about God” and commended its use to the Church as a resource document.

1985 GA 197 adopted “Definitions and Guidelines on Inclusive Language.”

1998 GA 210 asked moderators of governing bodies to renew their commitment to “Definitions and Guidelines” and the Advocacy Committee for Women’s Concerns

requested that the Office of Theology and Worship assess the current status of the

church on inclusive language policy.

2000 GA 212 reaffirmed “Definitions and Guidelines on Inclusive Language” and requested the Office of Theology and Worship make it available churchwide.