“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).
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.
I believe that we need to come to the Bible with just such a faith when we deal with the hard issues – not only those of doctrine but also those of Christian behavior. If we can develop a hermeneutic of faith which will apply to a better understanding of gender roles in the economy of God, perhaps the same methodology can serve us in circumstances which the church of Jesus Christ cannot now fully envision.
Popular references to God most often imply a certain masculinity, but I had always interpreted them as playful anthropomorphisms, endearments meant to humanize God just enough so people can speak comfortably yet respectfully about him in secular circles.
We Lutherans all want to argue on the basis of God's revealed truth in the authoritative Scripture. Yet all of us come to this debate with our own personal history and agenda. My own history includes aversion to women in the public ministry as a result of experiences, first as a teenager, then as a student in Germany. More recently, I have developed a growing understanding of the just claims of Christian women who have been disempowered and marginalized in the church and a horror for what has been perpetrated in the name of male headship. A re-examination of the texts and another (this time happy) experience of having a woman as my pastor in the United States about a decade ago led me to abandon my previously held view that the ordination of women is not the Lord's will for his church today. I am now convinced to the contrary, although I do not like using the broad term feminist. My own personal pain is not only that close friends and relatives hold an opposing view, but that I fully understand that view as one who once held it (this is not said in any spirit of superiority).
In the evangelical world, we stress the importance of context for understanding Scripture rightly. We warn against “taking a verse out of context,” because the meaning of a verse is shaped or influenced by the paragraph or chapter in which it appears. Context may not be everything in interpretation, but the literary context is undeniably important for interpreting a passage faithfully.
With the publication of the Nashville Statement, the Council on Biblical Manhood and Womanhood sought to set out the Christian stance on human identity. This article offers an analysis to shine a brighter light on this controversial topic.
The topic of gender and justice in the New Testament raises two preliminary questions: First, what modern sense of “justice” and of “gender” is closest to the intent of New Testament writers, and, second, how was gender related to justice in Greco-Roman society?
Simeon’s statement to Mary at Jesus’ circumcision, “This child is destined to cause the falling and rising of many in Israel” (Luke 2:34), is a lens through which we can view Jesus’ encounters with people. Jesus humbled the proud, the rich, and the powerful.