Many evangelicals do not know how to read the very texts they claim establish their distinctive identity. Far from viewing the biblical texts too reverently typical evangelical approaches fail to respect the textenough.
To read Priscilla’s story through a lens of male-only leadership diminished her calling and also Paul’s. It also obstructs, demeans, and even abuses God’s welcome to women leaders and their male allies then and now!
An overemphasis on the nuclear family lacks biblical perspective. While marriage is sacred and parenting highly revered in Scripture, the family that the Bible deals with most often is God’s family—God’s New Covenant community.
Both egalitarians and complementarians wish to retain the distinction of male and female, but for egalitarians, gender differences are not accompanied by rank, rule, authority, or power. It is not the male and female “distinctiveness but their inequalities of religious role that is abolished in Christ.”
CBE is dedicated to helping others locate their true identity and potential for ministry in Scripture’s teaching that in Christ there is neither Jew nor Greek, slave nor free, male nor female (Gal. 3:28).
Women advanced the gospel by ministering beside Paul, building the church as teachers, evangelists, prophets and as an apostle—Junia. Paul offers the theological foundations for the shared authority of women with all of its spiritual and social implications, throughout his epistles.
Christians can assume egalitarian interpretations of Paul are a modern phenomenon, but evidence suggests that is incorrect. Meet one Christian group who ordained women for 200 years after Paul because of Gal. 3:28.
"Although the people living in the Greco-Roman world might not have been able to imagine a world in which slavery does not exist, Paul’s churches leave the hierarchy of slavery behind as part of the world that is passing away, along with ethnic division and gender hierarchy. Paul removes the power differential from Philemon and Onesimus’s relationship (in their church), and he replaces that differential with koinōnia by asking Philemon to receive Onesimus as if he were Paul."
Simeon’s statement to Mary at Jesus’ circumcision, “This child is destined to cause the falling and rising of many in Israel” (Luke 2:34), is a lens through which we can view Jesus’ encounters with people. Jesus humbled the proud, the rich, and the powerful.
Galatians 3:28 is quite clear. There is little doubt about the point Paul is making: In Christ we are all the same — we are equal with one another. Yet for all its clarity, this verse is the source of great debate. Controversy centers on how far the principle of believer equality is to be applied. In other words, in what way are we the same? This question is particularly acute when men and women are under discussion.