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.
. . . 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.
The biblical insistence that the source of woman lay in man means that woman is fully human and fully equal because she partakes of the same substance as man, "bone of his bone and flesh of his flesh." She too is made in God's image (Genesis 5: 1-3).
Late in 1981 I dug up one of Ellul’s early articles from the Protestant weekly Réforme: ‘La Femmes et les esprits’ (Women and the spirits) and found what we expect when we know Ellul: a maddening mixture of apparently reactionary views and revolutionary ideas.
Jesus says, “I am the Way, the Truth and the Life;” and from this biblical concept feminists must look at life and its fulfillment. The Holy Spirit was poured out for ministry; Jesus began after the endument on Him (Luke 4:1). Jesus broke the last barrier of separation that had been imposed on women by tradition. The Holy Spirit baptized women like men and for the exact same purpose as men: they were baptized for service and ministry.
People sometimes write us to ask where they can find evidence that actual women held official positions of church officership. Professor Greg Horsley of Macquarie University, Australia, has kindly supplied us with the following partial list of references to women in church leadership.
This article will examine briefly the views of headship expressed by three leaders in the early Holiness Movement. They claimed that the doctrine of headship or submission was irrelevant in arguments opposing women’s ordination and limited the discussion of headship to relationships within marriage.
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.
If someone were to call me a feminist in the true definition of the word, I would proudly accept the title. I believe in the social, political, and – more importantly – the biblically-based equality of all in Christ. But I can not accept the title of feminist because of what it seems to have become in the minds of the secular world and, unfortunately, in the minds of many Christians.