Two competing visions—egalitarianism and complementarianism—are embedded within Christian pre-marriage counselling. This article examines how differing interpretations of Scripture shape marriage advice.
As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.
Where and how we start in our interpretation of Scripture determines where we will end up. When seeking to understand the relevance of the Bible’s teaching for our lives, interpretive starting points are particularly significant. The method by which we read and derive meaning from Scripture is the fundamental determinant of the nature of the meaning we will derive.
Dismayed and confused by constant concerns about safety for girls and exclusion of women from church leadership, Faith Martin began a journey searching for theological developments regarding such demeaning views of women. Other studies of women in the church, such as Ruth Tucker and Walter Liefeld’s Daughters of the Church, reveal a consistent disparagement of women since the third century. Interpretations of NT household codes favoring male authority have often been cited to support such practices. These interpretations bear two kinds of illusions. One implies that church membership is predominantly male. The more serious concern is that presumptions of superiority and inferiority contradict the gospel message of love and grace, the good news of setting the oppressed free. Therefore, a proper theological hermeneutic of the NT household codes demands the inclusion of cultural dimensions.
Considered the most influential woman affiliated with the Welsh Revivals (1904–05) and earlier the Keswick Conventions (1875–1910), Jessie Penn-Lewis (1861–1927) distinguished herself as a writer, speaker, and advocate of women’s public ministry. A crucicentrist of the highest order, Penn-Lewis’s egalitarian theology grew out of her understanding of Christ’s completed work on Calvary. For Penn-Lewis, the cross provides not only forgiveness for sin (redemption), but also victory over sin and prejudice (sanctification). Crucicentrists like Penn-Lewis celebrated the social consequences of Calvary that included unity and reconciliation, not only between men and women, but also among individuals once hostile to one another. Thus, Penn-Lewis’s soteriology (what she understood about the work of Christ) shaped her egalitarian ecclesiology (what she understood about the work of the church). She promoted this view through her writings and leadership initially within the early Keswick Conventions and ultimately within evangelical circles around the world.