The way we use our power shouldn’t place other believers at risk. Power belongs to all in the body, not just a select few or a single group. We need to take practical steps to rebalance power in our churches and make them safer for those among us who, as of now, have less structural power and are more vulnerable to abuse.
No matter how well-meaning, and regardless of their views on gender, leadership, or theology, churches are almost never prepared to meet a victim’s needs. This is why I encourage churches not to go it alone when it comes to helping victims of abuse.
In holding men accountable, the #MeToo movement actually affirms men’s humanity—their ability to know and then choose right from wrong and to have healthy, mutual relationships with women. It also honors the good men who choose to treat others with equality and respect.
While the the #MeToo and #ChurchToo hashtags may be new, the abuse epidemic is not. The problem is not “out there”—that is, outside the walls of the church—but “in here,” something the church must reckon with as much as anyone in our world.
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.