“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants in those days, I will pour out my Spirit” (Joel 2:28, 29).
Although we may idealize the early church, most of us would not have enjoyed a visit to a worship service at Corinth. The impression which one was most likely to receive was that of chaos and delirious insanity:
So if the whole congregation is assembled and all are using the "strange tongues" of ecstasy, and some uninstructed persons or unbelievers should enter, will they not think you are mad? (I Cor. 14:23, NEB).
. . . The twelfth verse (italicized above) contains a rare Greek verb, found only here in the entire Bible. This word, authentein, is ordinarily translated “to bear rule” or “to usurp authority”; yet a study of other Greek literary sources reveals that it did not ordinarily have this meaning until the third or fourth century, well after the time of the New Testament. Essentially the word means “to thrust oneself.” Its earliest meanings are noteworthy, since they might provide a quite different understanding of a difficult text.
As women, many of us have found out how wonderful it is to be loved by our families. But then we venture out beyond the shelter of our home and loved ones and go to the edge of the woods--into the male world--and we discover that we are not taken seriously.
The two divergent approaches to the question of the role of women which are common among contemporary Evangelical Christians we might call the Traditional View (the majority opinion) and the Egalitarian View (the minority opinion).
The God presented by the biblical authors and worshipped in the Church today cannot be regarded as having gender, any more than God can be regarded as having race or color. In recognizing this truth, we will be more free to use inclusive metaphors for God.
Biblical feminists, as opposed to other feminists outside and within the church, accept the full authority of all Scripture for all the people of God. But they recognize, with all modern people, that we do not absorb Scripture in its pure form into our understanding. Like anything else we read, reading Scripture is an interpretive process.
To build the Body of Christ, we must use all our God-given resources. Yet the church is fragmenting itself over the issue of how to use the resources. I argue that the testimony of the whole body of Scripture leaves room for cultural interpretation on the role of women in the church, and thus we must be sensitive to cultural expectations.