It is undeniable that women are negatively impacted by patriarchy. I can go round after round on how patriarchy teaches women that they are peripheral and secondary in the grand story of God’s relationship with humanity. I can argue for days that gender roles and sexism limit and oppress women. I can write about femicide and gender-based violence, rape culture, female identity, female giftedness, mutuality in relationships, and the consequences of purity/modesty culture on women.
In my last article, "4 Sexist Myths That The Church Should Reject," I did my best to dismantle four sexist myths that have caused significant pain and division in the church. I wasn’t going to add to my list, but after many of you responded with sexist cultural myths of your own, I could see that another list was in the works—with me or without me. So, here goes, people.
Egalitarians believe the Bible promotes two senses of equality: equality of nature and equality of opportunity. Neither requires or even hints that women and men are or should be identical. Egalitarians don’t deny difference, we deny that difference is destiny.
Recently I was told the story of a 55-year-old woman currently attending an evangelical seminary. This story, and others like it, drive my upcoming research at the Evangelical Theological Society conference.
This paper was given by Kevin Giles at the Evangelical Theological Society annual conference on November 15, 2016 in San Antonio, TX. The other speakers on the plenary Trinity forum were Dr Bruce Ware, Dr Millard Erickson, and Dr Wayne Grudem. Dr Storms presided.
Julia Kavanaugh, an Irish Roman Catholic, was a Victorian novelist and biographer. Her book "Women of Christianity" offers the earliest survey of women’s lives in the Christian tradition. This text refutes the frequent charge of trendiness of egalitarianism, as it was written 150 years ago. It confronts male-dominated history (“great events, dazzling actions”) as pagan and transcends the “wearisome similarity” often depicted in saints’ lives. Finally, her book invites connections with contemporary feminist texts.
In this 2-part series, I will address and support the necessary qualitative distinction between the eternal inner life of the Trinity and the temporal inter-relationships of women and men in church and marriage.