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).
“Lord, help me to know where you have gifted and motivated me to serve, so that I might be more fully used by you.” This had become my heart’s cry, yet as I began to sense the direction of the Lord in my life like never before, the doors of the church seemed to close. The words were different each time but the message was always the same: “There’s no place for you ... woman.”
“Delighted” would accurately describe my reaction to discovering Christians for Biblical Equality. I’m a man who knows something about marginalization and alienation — two themes central to CBE’s concerns.
The introduction of the word “submission” into a Christian conversation about adult human relations immediately strikes different responses. For some Christians, submission is a happy word describing the proper biblical relation of a wife to her husband or of a woman, whether married or single, to the males in the church congregation.
The complementarian conviction that women are under male authority and therefore must be excluded from (some) positions of leadership, rests in no small measure on their interpretation of God’s eternal, created order as established in Genesis 1-2.
Was C. S. Lewis a misogynist? The answer depends on which point in his life you choose to examine. Until fairly late in life, Lewis’ view of gender relations was more influenced by his attraction to classical Greek philosophy, Pagan myth and Jungian psychology than by ‘mere’ Christianity. However, with his late acquaintance and marriage to the gifted American writer Joy Davidman, this began to change, as can be seen in his last (but least-read) works, The Discarded Image, Till We Have Faces, and A Grief Observed.