When Justin got down on one knee—on the day we chose months before—and opened the box to reveal the ring we picked out together, I didn’t feel a rush of dumbfounded amazement. But I didn’t miss that at all. The joyful expectancy of our special day was a tremendous gift—as was the chance to pour my energy into creative expressions of my love for Justin. He and I also kept our plans a secret from each other, so surprise still marked the day.
The epidemic of women’s unpaid work is a serious problem and it’s one that should concern us as Christians. Whether by implication, necessity, or demand, women aren’t being credited or compensated for their work. They are often taken less seriously as professionals and expected to take sole responsibility for housework and other traditionally feminine kinds of work. Not all labor—such as household work—is the kind of work for which we give and receive a paycheck. But it remains that for much of history, patriarchy has ensured that all of women’s work—official and unofficial and paid and unpaid—is seen as less than, and that women’s labor can be taken for granted.
How often do egalitarian beliefs and lived experiences coincide? This articles explores how we might address the gap and deal with the guilt and shame and stress that sometimes accompanies these questions.
We spent many years of our marriage and raised our sons in a church that sought to form men into manly Christian leaders and women into submissive followers. Thankfully, we realized that model didn’t make sense for our marriage or for our sons.
While some Christians rationalize sexism and patriarchy by appealing to the “plain reading” of Scripture, others instinctively question whether what they see on the pages of Scripture is a faithful and consistent translation of the original text. At stake is something much more costly than a statue; we risk living our lives based on distortions of Scripture, which, in turn, justify a Christianity centered not on Christ but on male rule.
The challenging complexity of the ministry of Bible translation should spark humility, among translators themselves and among those who critique them. I pledge to keep such humility in mind as I describe four types of shortcomings that can be found in Bible translations, using 1 Corinthians 14:34–35 as a test case.
The truth is, women have always been leaders and exemplars of the faith, and Scripture praises them for it. Let’s do all we can to make sure that one day, every Bible translation celebrates that reality.
Two Bible translations from the mid-nineteenth and early twentieth centuries were the solo efforts of women scholars. Let me introduce you to Julia Evelina Smith (1792–1886) and Helen Barrett Montgomery (1861–1934).
Important questions, including over women’s leadership in the church and home, often hinge on translation issues. We don’t all need to be translation experts, but a basic understanding of Bible translation concepts helps us judge whether the arguments we hear are valid. It’s my hope that these principles will help us all better appreciate the challenge of translation and approach gender (and other) debates with knowledge and humility.