Welcome to CBE’s Library

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The battle over women leaders and the church continues to rage unabated in evangelical circles. At the center of the tempest sits 1 Tim. 2:11-15. Despite a broad spectrum of biblical and extra-biblical texts that highlight female leaders, 1 Tim. 2:11-15 continues to be perceived and treated as the great divide in the debate. Indeed for some, how one interprets this passage has become a litmus test for the label “evangelical” and even for salvation.

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Several years ago I got an idea for a biblical novel; placing myself in the world of Mary the mother of Jesus’, I would write in her voice — a diary spanning thirty years and titled Mary’s Journal.

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I foresee days when the gift of words will feel like a curse. On mornings when the labor is hard, I must remember to hold on to the hope of the joy. I must remember that I’m not alone. Annie Dillard reminded me of this: “At its best, the sensation of writing is that of any unmerited grace...you search, you break your fists, your back, your brain, and then—and only then—it is handed to you.”

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Within the Episcopal, PCUSA, and other mainline churches, there has been for years a diversity of views of the Christian faith. For most of this century, the leadership, seminaries, and many members have held to liberal views of Christianity, including a Bible which is not inerrant (i.e., without errors), as well as views of God, Jesus, salvation, etc. which are significantly different from the historic orthodox position.

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Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)

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For today’s “traditionalists,” 1 Timothy 2 mandates the subordination of women to men in the church because the headship/submission principle is grounded in the created order, an order that Christianity redeems, but does not alter. Today’s traditionalists/male hierarchists also claim to be upholding the historic interpretation of this passage. New research on early Protestant beliefs concerning natural law and the spiritual and civil kingdoms, however, brings their claim into serious question. 

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These two best-sellers helped turn many apolitical women into activists, and contributed to recent impressive female gains in both the United Stales Senate and the House of Representatives. My question is: How should biblical egalitarians respond to these two works? Answers may not be as obvious as some think.

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Where did judges like Deborah come from? We read in Acts 13:20-21 that the Israelites settled in Canaan and “After this, God gave them judges until the time of Samuel the prophet. Then the people asked for a king....”

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A correct interpretation of 1 Timothy 2:9–15 within the context of the epistle as well as the historic and cultural situation does not support a restriction of women.

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Hearing ambulance sirens was nothing out of the ordinary when I worked as a nurse in the emergency department in Vancouver’s St. Paul’s Hospital. But, although I didn’t know it at the time, the sirens blaring one day were signaling a major change in my life. Through the emergency doors came a woman and her 12-year-old daughter. The mother—a single mom— had killed her son, wounded her daughter, and stabbed herself with a knife.

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