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Maasai believers need a Maasai Christianity within which they “feel at home" to “enable women to view the Bible through African eyes and to distinguish and extract from it what is liberating.”

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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.

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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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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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The struggles of Christian women with sexuality, food, and their bodies reflect the Church’s historic ambivalence towards the body—particularly the female body. The embodiment of God in the Incarnation, Jesus’ embrace of lepers, prostitutes, and women, and Jesus’ bodily resurrection establish a radical foundation of body affirmation. Yet the history of the Church demonstrates a decidedly negative view of the body and sexuality. 

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What I am against is the disgusting and deceptive way that some use the Bible to oppress and manipulate faithful, honest church folks. The SBC’s recent “statement on the family,” which faculty members at Southwestern Baptist Theological Seminary were asked to sign, presents a case in point.

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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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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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