Complementarianism is nothing more than the old argument of “separate but equal” applied to gender roles and dressed in a type of theological clothing. This is the same argument earlier generations used to justify segregation of the races.
The struggles of Christian women with sexuality, food, and their bodies reflect the Church’s historic ambivalence towards the body—particularly the female body. The embodiment of God in the Incarnation, Jesus’ embrace of lepers, prostitutes, and women, and Jesus’ bodily resurrection establish a radical foundation of body affirmation. Yet the history of the Church demonstrates a decidedly negative view of the body and sexuality.
As we walk with Hannah, we see how she encounters and discovers who God says she is. This is a message not just for moms, but for all of us. Every day of our lives, we are asked to fit into a certain shape, but we don’t always fit the mold.
This article reports on a study of the ideologies and decision-making of Christian married couples. We specifically explored the beliefs these couples held regarding decision-making at the beginning of their marriages, those they currently hold, and what prompted any changes in those beliefs across time.
Why would a woman espouse an ideology that consigns her to a less-than status? Howell and Duncan surveyed 72 women to explore the rationale behind women’s beliefs in the subordination of women to the authority of men.
Unwarranted criticisms by evangelical scholars of Deborah’s leadership in Judg 4–5 continue to devalue her work as “abnormal,” “wrong,” something done only in private or even in subservience to Barak. Some rabbinical scholars go so far as to brand her an arrogant woman who deserves God’s punishment. In contrast, this paper argues that a close reading of her story and song reveals an ’eshet hayil, a “woman of valor” (cf. Ruth 3:11, Prov 12:4, 31:10). This is evident not only in the direct references to her, but also in the narratives regarding her associates Barak and Jael.
I have long deliberated the possible efficacy of another Wild at Heart critique.1 Although many excellent critiques arose in the years after the book’s initial release in 2001, it still sells unusually well, progressively working its way into churches, homes, and minds. The English language version has sold over 4.5 million copies, annual sales exceed 100,000, and it currently holds the #1 Best Seller spot in Christian Men’s Issues on Amazon. To date, the book has been translated into thirty languages. Beyond this, the ideologies of Wild at Heart find expression in subsequent books written by John and Stasi Eldredge, most notably Captivating, as well as numerous contemporary Christian works on sex and gender that display direct influence from the Eldredges’ teachings or promote similar ideas. Hardly a year passes without some popular Christian book on gender or parenting acknowledging the Eldredges and their teachings or listing Wild at Heart as recommended reading. Stephen Mansfield, for example, calls the book “masterful,” listing it first in “The Ten Essential Books for Manly Men,” because it provides men with “the tools for understanding and living out the essential passions of manhood.” For Eldredge himself, such steady reception confirms its timeless truth. It is somehow paradoxically “truer” than before, because “it rings eternal, and universal. God was in it then; he is in it still.”
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.