Recently, a friend asked me an unexpected question. “Do you identify first as a Christian or as a feminist?” I was surprised by but not unprepared for her question. I’d considered it before, and the answer is complicated. Stick with me here.
I was raised in something of a theological echo chamber where my complementarian convictions went undisputed. All diligent Bible readers would obviously conclude that men were to lead, and even more obviously, that women were not to be pastors. What could be simpler?
Junia, A Woman, An Apostle by David Williams is a thorough examination of Romans 16:7. The book is intended to introduce general readership to the technical arguments for the conclusion that the person spoken of in this verse was a woman apostle.
What we learn from 1 Corinthians is that sometimes good actions that we are free to do can keep us from doing the first two words of chapter 14: "pursue love." Love is more important than our freedom in Christ. We have to work on our ability to love.
We just saw the end of January, the month of fresh starts and new beginnings. For many Christians, it also marks the beginning of an attempt to read the Bible in its entirety, from Genesis to Revelation, in a year. In light of that, I’d like to cover a few basic egalitarian principles that can help us read and understand the Bible.
Tragically, Bible-readers throughout most of church history haven't seen Jesus' call to give up power as essential to or even included in Christian faith. Nowhere has that omission been more costly than in the treatment of gender.
There are two main groups within evangelicalism debating the issues of subordination (lesser authority) among the members of the Trinity and subordination among male-female relationships. (This is part 2 of a 2-part series.)
In this 2-part series, I will address and support the necessary qualitative distinction between the eternal inner life of the Trinity and the temporal inter-relationships of women and men in church and marriage.