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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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Part 1 of a 3-part series, presented here, focuses on the radical redefinition of authority Jesus taught and set in motion for his church; it considers the complementarians’ circuitous idea of gender authority.

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In recent decades, traditionalists have dug for deeper roots in search of a viable biblical theology on which to support their superstructure of hierarchy. What has emerged instead in contemporary complementarianism is a sociocultural and extrabiblical “theology of roles.” It is this to which we will direct our critique.

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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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Like many other biblical texts, Gen 17:15–16 invades our worldview and reminds us that God sought out covenant partners—both male and female—to bring blessings to all the nations.

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Complementarianism is nothing more than the old argument of “separate but equal” applied to gender roles and dressed in a type of theological clothing. This is the same argument earlier generations used to justify segregation of the races.

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