What language is most effective in communicating the true meaning of Scripture? It is the language of the people with whom we want to communicate. We are at a point today where traditional Bible translations, with their male-oriented language, seem to many to be outdated.
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.
In the spring of 2002, Zondervan and the International Bible Society released the latest work of the ongoing Committee on Bible Translation (CBT), Today's New International Version (TNIV) of the New Testament. The Old Testament is slated for release in 2005. Approximately 7% of the text is changed from the last American revision of the NIV, published in 1984.
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.
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)
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.
After languishing in obscurity for many years, the work of Phoebe Palmer (1807-1874) has been rediscovered by church historians and scholars. Palmer was a widely-recognized religious figure in her day—a woman whose concern for the holy life enabled her to transcend the limitations of both gender and denominational affiliation.
Authors Jason Eden and Naomi Eden consider, in light of the case of Naomi's 104 year-old grandmother, a well-respected leader in her church community, how age might affect debates and controversies regarding the status of men and women within contemporary Christian circles.