Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”
The occasion for writing the following article is this: at a recent summer convention [probably 1893] a young lady missionary had been appointed to give an account of her work at one of the public sessions. The scruples of certain of the delegates against a woman’s addressing a mixed assembly were found to be so strong, however, that the lady was withdrawn from the programme, and further public participation in the conference confined to its male constituency.
For the past two decades, evangelical theologians have debated over one specific aspect of the relationship between members of the Trinity. One group insists that the Father is eternally the supreme member of the Trinity, necessarily and always possessing authority over the Son and the Holy Spirit, who are thus subordinate to him. The other view contends that the Son eternally possesses equal authority with the Father, but that for the period of his earthly ministry, he voluntarily became subject to the Father’s will. Similarly differing views are held regarding the authority of the Holy Spirit, although the discussion has not dealt extensively with the status of the third person. Both parties agree that all three persons are fully deity, and thus equal in what they are. Biblical, historical, philosophical and theological arguments have been presented on both sides, without reaching agreement. Whether or not the subordination itself is eternal, some have begun to wonder whether the debate over it might be.
There can be no denying that we have starkly opposing doctrines of the Trinity. Dr. Grudem and Dr. Ware argue on the basis of creaturely analogies for a hierarchically ordered Trinity where the Father rules over the Son, claiming this is historical orthodoxy and what the church has believed since AD 325. I argue just the opposite. On the basis of scripture, I argue that the Father and the Son are coequally God; thus the Father does not rule over the Son. This is what the church has believed since AD 325. You could not have two more opposing positions. There is no middle ground.