Dating is difficult in today’s culture. As I have counseled single women and men through the years, I often heard pleas for help to find a Christian person to date. And let’s be honest. There are many different kinds of Christians. How does one get help to find a similar kind of Christian? One who values mutual submission and servant leadership in marriage?
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.
When our egalitarian theology is intersectional, we can be confident that our whole identities matter to the God who formed and chose us. No form of oppression should escape the scrutiny of the gospel.