Welcome to CBE’s Library

Tip: to find an exact phrase or title, enclose it in quotation marks.

Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)

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In the case of our understanding of “head,” an enormous emotional and spiritual significance is attached, as the Bible declares God to be the head of Christ and man to be the head of woman. To declare the Father as “boss, chief, or authority over” is to deny the status of the eternally begotten Son, equal to Father and Holy Spirit in goodness, power, and love.

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Christian and Muslim women have faced similar struggles and thus can encourage one another as co-laborers in respectful dialogue.

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John C. Nugent argues that "Peter was not, in fact, affirming that women are weaker. Rather, he was asking men to lay aside their cultural advantage and to win over their unbelieving wives in the same Christlike manner that slaves, women, and the wider community were called to non-coercively welcome Gentiles into the chorus of believers who will 'glorify' God when he comes to judge.”

 
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The partriarchs are coming to church! But what kind of persons would claim such an epithet? In fact, the neopatriarchs who are now coming are those who identify with the ancient, old-order patriarchy. And why are they now arriving on the scene and in our churches? And what is their agenda, hidden or spoken?

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A whole generation of conservative evangelicals has embraced a new-fangled version of the ancient Trinitarian heresy of subordinationism. They do not hide their motives. They are determined to see in God what they wish to see in humanity: a subordination of role or function that does not compromise (they insist) an essential equality of being. 

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In recent decades, traditionalists have dug for deeper roots in search of a viable biblical theology on which to support their superstructure of hierarchy. What has emerged instead in contemporary complementarianism is a sociocultural and extrabiblical “theology of roles.” It is this to which we will direct our critique.

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The bitter debate among evangelicals is not about male and female “roles,” or male and female “differentiation,” or the “complementarity” of the sexes.

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No longer is it thought that the Trinity is an obtuse, secondary, and impractical dogma. Today theologians are generally agreed that this doctrine is foundational to the Christian faith because it articulates what is most distinctive in the biblical revelation of God—he is triune.

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The obfuscation and equivocation of the word “authority” by the use of the word “different” is the real “word trick” in this discussion and it is ironically made by the complementarian argument, not the egalitarian one.

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