. . . 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.
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.
Whereas I see no need to defend, only to lament, the sexism of Christendom, I do think feminine Christians should think again about what Jesus himself taught. Jesus was a man. How did his maleness affect how he related to, and what he taught about, women?
Because International Women’s Day has its roots in the largely-secular history of organized labor and the international socialist movement, we might well conclude that its celebration in the middle of lent is the result of accident rather than design. And yet I discovered during my research for this talk that the motto of the International Ladies’ Garment Workers Union (one of the more militant of the early labor unions) is the phrase “Not By Bread Alone” – the same words with which Moses sent the Israelites into the promised land (Deut. 8:3) and by which Jesus rebuked the devil when tempted to break his forty-day fast by changing stones into bread (Matt. 4:1-4).
Biblical feminists see feminism not only as a social-justice issue but also as an issue of religious freedom. To the goals of political, economic, and societal equality of the sexes, biblical feminists add religious equality. Thus biblical feminists bring the whole scope of Scripture to bear upon discrimination against women.