John McKinley gives an honest and insightful critique of complementarianism, calling for a “Gender Humility” approach.
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Sin is multidimensional in meaning, and both submission and self-esteem have both positive and negative aspects. I suggest that a theological examination of these concepts, in dialogue with psychology, can add a valuable dimension to current discussions on gender equality.
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Although evangelical and Canadian histories have tended to under-examine the contributions of women, an emphasis on the example of Phoebe Palmer readily offers a visible standard of Canadian evangelical emancipation.
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Christian Egalitarian Leadership takes further steps toward broadening the issues (e.g., it is about more than gender) but also focuses on one essential aspect of the thriving of egalitarianism—leadership.
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C. S. Lewis argued against women as priests in his 1948 essay, “Priestesses in the Church?” His reasoning was that a female priest could not adequately represent a male God. Winslow examines this reasoning and finds it lacking.
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Catherine Kroeger, the founding president of CBE, stated, “although women had made forays into the field of biblical interpretation, it was to be Katharine Bushnell who would bring out the heavy artillery.”
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Gretchen G. Hull was instrumental in the founding of CBE. One of CBE’s founders, as well as a board member and early pioneering editor of Priscilla Papers, Gretchen was brilliant, gutsy, and never afraid to speak out.
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Emily Onyango discusses the work of the African Church For Biblical Equality towards achieving mutuality of men and women in the church and society as a mark of Christian identity.
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Many evangelicals do not know how to read the very texts they claim establish their distinctive identity. Far from viewing the biblical texts too reverently typical evangelical approaches fail to respect the text enough.
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Does 1 Timothy 3:8-13 discount the possibility of women deacons? Not at all.
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