inclusive_language

The Inclusive Language Guidelines below were recently reaffirmed by the Board of Directors of the Massachusetts Conference of the United Church of Christ. Although these guidelines were developed for Conference activities and have no direct bearing on practices in our local churches, they are posted here as a resource for congregations interested in exploring issues related to inclusive language.

Contents:
Introduction

Principles for Inclusive Language

Guidelines for Program Leadership

Illustrations:Language about God

Our Hebrew and Christian scriptures proclaim the truth that all people are created by God in the divine image (Gen. 1:27, Psalm 8, Mark 10:6, I Cor. 11:11-12). The scriptures declare that all people are loved by God (John 3:16-17) and are offered salvation in the name of Jesus Christ, restoration to the divine image (II Cor. 3:18, Col. 3:10) and participation in the new creation. Indeed, the incarnation, crucifixion, resurrection and ascension of Jesus Christ effect this restoration (atonement) and call for the participation (discipleship) of every person. This includes all people regardless of gender, age, race, physical ability, class, level of education, nationality, family, sexual orientation or status. The Gospel proclaims that all barriers which separate God from people and people from each other are removed through Jesus Christ.

The Eleventh General Synod explicitly instructed that a Book of Worship be developed and characterized by language that is truly inclusive with respect to God and to people. Although the generic use of masculine terms may have been acceptable in the past, it excludes and offends many sensitive people today. Further, the use of only masculine nouns and pronouns for God and of masculine generic terms for humankind has hidden the rich feminine imagery for God and God's people in scripture. The scriptures contain many gender neutral metaphors for God such as shepherd, rock, or Holy One. The rediscovery of the complementary female and male metaphors in the Bible and the literature of the early church encourages Christians not to settle for literary poverty in the midst of literary riches.

Inclusive language is far more than an aesthetic matter of male and female imagery; it is a fundamental issue of social justice. Language that is truly inclusive affirms sexuality, racial and ethnic background, stages of maturity, and degrees of limiting conditions. It shows respect for all people. The scripture proclaims that the world is created, redeemed, and sustained by the Word of God, and the church attests to the power of language and words, recognizing that words have the power to exploit and exclude as well as affirm and liberate.

The Board of Directors of the Massachusetts Conference of the United Church of Christ affirms the actions of General Synod regarding inclusive language and affirms the UCC Book of Worship and the New Century Hymnal as faithful responses to these actions.

The Board of Directors charges the Committees, Commissions and Staff of the Massachusetts Conference of the United Church of Christ to commit themselves in their worship and work to a way of speaking and writing that is inclusive, avoiding bias based on gender, age, race, physical ability, class, level of education, nationality, family, sexual orientation or status.

Intentionally use inclusive language about God and God's people whenever and wherever possible in program leadership.

Finding words that express the historic revelation of God and also speak in our contemporary life is a continuing task. All language ultimately fails to represent God fully. Yet images and words that can be used to describe the presence and the activity of the Divine are almost without limit.

A variety of patterns of speaking is helpful and appropriate in order to express what we experience of God. Such language can include:

Anthropomorphic language, which ascribes human characteristics to God; i.e. Father, Warrior, Nursing Mother.

Analogical language which describes God in terms of relationships; i.e. Father-Son, Hen-brood, Mother-child.

Terms that refer to God's activity; i.e. Defender, Redeemer, Nurturer, Savior, Creator, Sustainer

Masculine or feminine language used to name and describe God must never imply or define male or female gender in the being of God. Language about God that is only and unnecessarily masculine should be avoided.

Words that imply no gender, such as Ruler and Sovereign, may be useful for expressing the dominion of God without employing masculine nouns. EXAMPLES: Seeker, friend, guard, steward, potter, parent, are descriptions not restricted to one gender.

Draw upon the rich variety of scriptural metaphors and similes used to tell of God and God's actions. EXAMPLES: midwife, mother, mother bear, shepherd, woman, baker, eagle, hen, fire, wind, rock, water, light, bread, or vine.

Titles suggesting the activity of God may be used in addressing God. EXAMPLES: Sustainer, Liberator, Maker, Defender, Creator, Abba, Redeemer, Nurturer, Guide, and Advocate.

Scripture and the language throughout the centuries provide a wealth of titles and forms of address for God. EXAMPLES: Adonai, Root of Jesse, Spirit, Source of Life, Eternal One, and Wisdom.

Language about women and men often reveals bias about the meaning of being female or male. Be careful to avoid language that assigns roles to men and women.

Avoid traditional pejorative references to female or male stereotyped roles such as wives as backseat drivers, husbands as sports nuts or henpecked, mothers-in-law as interfering and nasty, men as insensitive, or women as spendthrifts. Do not portray women only in subservient roles. EXAMPLES: Pastor, clergy , ordained minister rather than clergyman; Robert and Alice Smith rather than Smith and his wife; Dr. Bacher, Dr. Sorenson, and Ms. Johnson rather than Dr. Bacher, Dr. Sorenson, and Lita; Rev. Joan Johnson and Mr. Paul Johnson rather than Rev. Joan Johnson and her husband; Rev. Gloria Schultz and Rev. Lester Schultz rather than Rev. Lester and Mrs. Gloria Schultz.

When writing or speaking about the history of the Christian church, do not ascribe to women greater sinfulness, lesser faith or minuscule roles.

Depict women in terms of their faith, not only in relation to their gender. Include the names of women of faith, remembering that they have been a part of the salvation story. EXAMPLES: Isaiah, Ruth, Amos, Esther instead of Isaiah, Micah, Amos, Daniel.

Do not limit the roles men and women can play by using gender-related generic language. EXAMPLES: people, laity, lay people, or lay person instead of laymen; humanity, human beings, people, human family, or humankind rather than man or mankind; clergy, pastors, ordained ministers, or members of the clergy instead of clergymen; chairperson (or chair, convener, presider, moderator, coordinator, or leader) instead of chairman; forebears, or ancestors instead of forefathers.

Families are of many different types: nuclear families, single-parent families, same-sex couples with and without children, single people of any age living alone with family relationships elsewhere, extended families with aging members, step-families, couples without children, non-custodial parents, non-related people living in the same household. Include a variety of family configurations in illustrations and references, such as a child with a different last name from that of the parents, adults sharing a home or an older adult living alone.

All people share a common humanity. Cultural and racial differences are to be affirmed, while slurs and stereotypes are to be avoided. Use positive examples of men and women from all racial, ethnic, and national background.

Avoid generalizing one feature to all members of a racial or ethnic group. Avoid implying that, for example All people on welfare are Black; All crime occurs in the inner city; All Jews are pushy; All Polish people are dull-witted.

Avoid stereotypes of people on the basis of geography. EXAMPLES: Southern racist; country bumpkin

Care in choice of words can encourage people of all ages to cultivate a fully-rounded view of life as a continuum. Sometimes there is a need to stress the concerns and experiences of separate age groups (children, teenagers, young adults, middle-aged people, older adults, elderly), but particular age groups should not be singled out in a demeaning, manipulating or condescending way.

Writers should choose words that do not put down or imply superiority over another person or group. Classism is shown in the way some people are set "above" others because of education, occupation or family background. Others sometimes are viewed as "below" them and may be overlooked or discounted.

At times persons use acronyms for program bodies of the Conference or the church at the national level. This is often done without respect for the listener or is exclusive in nature. EXAMPLES: LCM rather than The United Church Christ Local Church Ministries; MACE rather than Massachusetts Conference Edition; OCWM rather than Our Church's Wider Mission.

Feelings and attitudes of mental or physical superiority obstruct our relationships with our neighbors.

When one function is impaired, do not imply that other functions are impaired as well. EXAMPLE: Most people who are deaf are not "deaf and dumb" or "deaf mute" (They may choose not to speak out loud because their speech attracts attention).

Use common medical terms when possible. EXAMPLE: A person with paralysis or a person who had a stroke rather than a person who is crippled.

In speaking or writing about people with acquired immune deficiency syndrome (AIDS) or AIDS -related complex (ARC), do not use victims of AIDS. Use people with AIDS or people living with AIDS.