Welcome to CBE’s Library

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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. 

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Recently my neighbor told me about a widower living in double jeopardy. With no homemaking training in his past and no wife to clean up after him, his house was piled high with junk, dirty dishes, and soiled clothes. In addition, he had to share that house with a virtual stranger: his child.

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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.

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Change begins with our language, because what we say and what we write reveals our unchallenged assumptions about women. Beyond that, however, we must change our missions commitment to include evangelizing and training the world’s women. 

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I have been told on a number of occasions that men who adhere to an egalitarian view of the marital relationship and who see no ministry restrictions for women in the church approach the Bible from some personal bias that keeps them from seeing the truth. What usually follows in the conversation (lecture) is armchair psychologizing as to why such men want or need to hold an egalitarian view. I find armchair psychologizing somewhat specious and boring when it occurs among my professional colleagues, so I am quite intolerant when laypersons enter into such endeavors, particularly when I know they are applying their theories to me! Nevertheless, in violation of my own rules in this regard, I offer some of my ideas as to why men have a psychological investment in holding to a hierarchical view and thus may show little willingness even to entertain the possibility that an egalitarian view could be scriptural.

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King-James-Only advocates have taken a personal preference, elevated it to a theological absolute, and used it to divide liberals from conservatives, believers from unbelievers, servants of God from minions of Satan. Critics of inclusive language in Bible translation are doing the very same thing with their reckless, blanket denunciations of the TNIV.

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While agreeing that God is not male, some tradition-minded Christians have taught that God is masculine. The difference here is that God may represent a kind of masculine spiritual principle without being “male” in the literal sense. The purpose of this article is to refute this idea

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Recent events in the evangelical community—particularly with the release of Todays New International Version (TNIV) Bible translation—have raised concerns over masculine language. Does Jesus ask us to be fishers of people or fishers of men (Matt. 4:19)? Is there a difference? Should we be afraid to use words like people, especially when the ancient text and context warrants this?

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A historical case can be made that Christianity has, all things considered, been good for women. It has not been the mighty agent of gender oppression that it is sometimes made out to be. Still, contemporary Christians can hardly feel smug about the track record of our religious tradition. We live with the uncomfortable awareness that our faith has not been as affirming as it should have been, or as empowering for women as it certainly needs to be from now on.

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