When the church argues for complementarianism (men and women have specific roles that “complement” each other), this empowers men to believe they have a distorted right to treat women in a lesser role.
With the publication of the Nashville Statement, the Council on Biblical Manhood and Womanhood sought to set out the Christian stance on human identity. This article offers an analysis to shine a brighter light on this controversial topic.
A study of curricula across 15 evangelical seminaries and of material from the Evangelical Theological Society reveals an almost total absence of women's history, meaning male leaders can rise to high levels while never being exposed to the countless ways women have impacted history and theology.
The occasion for writing the following article is this: at a recent summer convention [probably 1893] a young lady missionary had been appointed to give an account of her work at one of the public sessions. The scruples of certain of the delegates against a woman’s addressing a mixed assembly were found to be so strong, however, that the lady was withdrawn from the programme, and further public participation in the conference confined to its male constituency.
Although we may idealize the early church, most of us would not have enjoyed a visit to a worship service at Corinth. The impression which one was most likely to receive was that of chaos and delirious insanity.
Impairment is any loss or abnormality of structure or function, be it psychological, physiological, or anatomical. A disability is any restriction or inability to perform an activity in the manner or range considered normal for a human being. The restriction or inability results from impairment. A handicap is a disadvantage for a given individual that limits or prevents the fulfillment of a role that is normal. As traditionally used, impairment refers to a problem with a structure or organ of the body; disability is a functional limitation with regard to a particular activity; and handicap refers to a disadvantage in filling a role in life relative to a peer group.
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).