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“Evidence for Biblical Equality”Autumn 2008, Vol. 7, Issue 3A publication of Christians for Biblical Equality

4 Women MinisteringScot McKnightp. 5

4 Evidence for Equality in Genesis 1-3Richard Hessp. 8

4 Preaching What You PracticeHow Growing Up as a Southern Baptist Made Me EgalitarianJulia Butcherp. 12

Editor’s Note Snowballs in the ChurchBethany Nelson

3

Put into Practice: Evidence for Equality: The College WorldAshley Pikel

15

What Does This Mean?Short Answers to Problematic PassagesAllison Young

18

Book ReviewJourney’s End: Removing “Biblical” Barriers Between Women and Their DestinyAmy Morris

19

How You Can HelpContinuing the Work of CBE! 22

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E-Quality (ISSN 1551-9325) is the online, quarterly publication of Christians for Biblical Equality (CBE). E-Quality is available at no cost and provides practical information on biblical equality and justice for subscribers and visitors to CBE’s website. E-Quality is particularly geared to serve those who are exploring biblical equality, but are not ready to commit to CBE membership or are unable to afford it. E-Quality strives to educate such individuals, while simultaneously offering useful information to members and long-time supporters of biblical equality.

Editor: Bethany Nelson Associate Editor: Megan Greulich President/Publisher: Mimi Haddad Layout design by Shalanah Backus Copyright © 2008, Christians for Biblical Equality

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Please note that neither Christians for Biblical Equality, nor the editor, nor the editorial team is responsible or legally liable for any content or any statements made by any author, but the legal responsibility is solely that author’s once an article appears in E-Quality.

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“Evidence for Biblical Equality”Autumn 2008, Vol. 7, Issue 3

Growing up in Minnesota, there’s nothing more familiar than a snowball fight. The gritty feeling of dirty snow ground in your face, the elation of cold wind biting your nose, and the thrilling mix of fear and adrenaline that comes with knowing the minute your back is turned, a flying projectile will be headed straight for your head.

This past Sunday, my pastor commented that Christian debates often end up looking much like these snowball fights, and although this seemed a strange metaphor, I had to agree. All too often, it seems we handle our differences in the same way children would defend themselves on snowy afternoons—lobbing Scriptures as fast as we can at the heads of our opponents, and hoping some solitary verse will be enough to bring surrender from the other side. We hide behind the forts of our ready-made doctrines, refusing to peek over the thick walls unless it is to throw prepared and packaged chunks of isolated verses their way. And as some of us know, these snowballs aren’t usually as harmless as they seem. They aren’t soft, white, little snowballs. No, we often seem to hurl ugly, piercing missiles at one another, and they can be deadly, mixed with emotions and culture, doctrine and legalism, little jagged chunks of ice that can cut and tear.

I wonder what would it look like if we could search for a new model of discussion — one which prompted growth and fellowship rather than division? We have been exploring this question at CBE for years, and we have made it a priority to uphold an irenic, gentle, and reflective stance, one which promotes reconciliation. In this issue, we have chosen to not directly focus on the “snowball” chunks of verses that are so often pitched between egalitarian and complementarian positions. These verses are important to address, but it is equally as important to remind ourselves that they were not written in a vacuum. We must set out to explore the rest of the Bible. As Scot McKnight

Bethany NelsonEditor’s Note: Snowballs in the Church

“All too often, it seems we handle our differences in the same way

children would defend themselves on snowy afternoons—lobbing

Scriptures as fast as we can at the heads of our opponents.”


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Autumn 2008, Vol. 7 Issue 3 “Evidence for Biblical Equality”


Featured Audio Excerpt“The Biblical Basis for Women’s Service in

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points out in his article, “Women Ministering,” we often neglect to look at what women actually did in the Bible, blinded by the seemingly insurmountable words of a few particular Scripture verses.

The authors of this issue have offered a broad and challenging look at what equality looks like in practice, not necessarily just in theory. Sometimes actions do speak louder than words, and as I think this issue will illustrate, there is a large body of evidence for equality that does not necessarily rely on throwing words back and forth. This evidence is more than capable of speaking for itself.

In this issue….

Scot McKnight points out how biblical debates often overlook an important source of evidence for equality — women ministering in the Bible.

Richard Hess shows how gender equality was established from the very beginning, in an examination of Genesis 1-3.

Julia Butcher tells her personal story of her journey to egalitarianism in the midst of a strictly complementarian church.

Ashley Pikel offers tips on how to implement equality on a college campus.

Amy Morris reviews Journey’s End: Removing Barriers Between Women and their Destiny, which takes a holistic view of the Bible as it attempts to dissolve the restrictions placed on women by many in the church.

In Christ,

Bethany Nelson

Editor, E-Quality

bethany nelson is going into her senior year at Bethel University, and will be graduating in May 2009 with an English literature and writing degree. In addition to editing E-Quality, Bethany also works as a development intern for CBE. During the school year, Bethany works at the campus library and as a teaching assistant. You can reach her at [email protected].

Snowballs in the Church, cont.


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Scot McKnight

Biblical battles tend to reveal the importance of Scripture in church life. We may not like to admit it, but sometimes it is the Bible (and therefore the church) that loses in our biblical battles. The Bible and the church lose when we fail to read the whole Bible on debatable topics, when we fail to read the Bible as connected to a historical and cultural context, or when we are simply too lazy or worn down by debates to spend the time necessary to truly think through a subject. Many of us tire of old debates, finding it easier simply to give in to the first person who comes along with a sense of conviction in what they believe. We’ve been there, done that, and we often feel as if we have nothing new to offer.

However, we must acknowledge the existence of these debates. We know that Galatians 3:28 tells us that we are all “one” in Christ and that there is “in Christ” neither male and/or female. In our honest moments, we know 1 Timothy 2:12 reads “I do not permit a woman to teach or to have authority over men; she is to keep silent.” No matter what we’d like the Bible to say, maintaining honesty leads us to at least some tension between these texts. It is because of texts like these, especially when laid side by side on the table of conversation, that there is debate today.

But I think there is firm ground on which we can stand, and it is ground we might too often abandon in order to carry on the debate surrounding controversial texts.

Women in Ministry vs. Women Ministering

Let me put it this way: there may be a debate about “women in ministry” but there is not — or should not be — a debate about “women ministering” in the Bible. The debate about women in ministry concerns ordination, public affirmation, credentials, preaching, and pastoring. Because it concerns these topics, debate often revolves around those texts in the Bible

Women Ministering

“There may be a debate about ‘women in ministry’, but there is not a debate — or should not be — about ‘women ministering in

the Bible.”





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that “appear” to be about the “ordained ministry” of pastoring and preaching. Now I put quotations around “appear” because it is not at all clear just what “ordain” means in the New Testament, since that word is not used for either males or females in ministry. Still, there are some texts — like 1 Corinthians 14:34 and 1 Timothy 2:8-15 — that seem to put some clamps down on women in ministry. We must all be committed to studying such biblical texts, but last fall, in preparation for a class called “Women, Mary, and Jesus,” I came to the conclusion that the more we focus on texts like these, the harder it is to see another collection of biblical texts that lead us to think texts like 1 Corinthians and 1 Timothy might be far more conditional than what many think.

Paul may have told women to be silent (although the text in 1 Corinthians 14 may not have been in his original manuscript), and he did say something about a restriction of female teachers in Ephesus, but if we read each of these statements in the context of the entire Bible, then we may come to an altogether different conclusion.

Instead of focusing on these “women in ministry” texts, I suggest that we should look again at texts that show “women ministering.” Instead of asking “What should women do in ministry?” we might ask also “What did women do when ministering?”

Collision Corner

In my own culture in the United States, different influences are constantly clashing. At the intersection in front of every church in the USA there are collisions. From the West comes “Tradition”, the view that women have almost never been involved in the pastoral ministry. From the South comes the classic view of the “women in ministry” texts, which many think restrict God’s calling for women in the church. From the East comes “Culture”, with its emphasis on rights and equality. But there is also a vehicle from the North, which is larger than most recognize. This vehicle runs quietly, but must be reckoned with, because it animates an effective Christian presence. This vehicle offers evidence of women ministering both in the pages of the Bible and in the history of the church. The “Women Ministering” vehicle has three rows of seats – in the front seats are the Old Testament triumvirate; in the second row of seats the New Testament triumvirate, and in the third row of seats Mary, mother of Jesus, and Jesus, the “Boundary Breaker.”

These four vehicles often collide in front of the church, creating harmful impacts to the body of Christ.

I’d like to suggest we need some new traffic control. Each of the four vehicles needs to be able to arrive in the church’s parking lot, and each vehicle has members of the church that deserve to be worshiping together. However, I think it is very possible that the vehicle from the North might bring the word of peace we all need.

The Vehicle from the North

In the vehicle from the North are three groups of riders. In the front row, the Old Testament triumvirate, are Miriam, Deborah and Huldah, three great

Women Ministering, cont.




















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examples of women ministering. What we need to look at is what they did. And they clearly ministered to the nation of Israel. Miriam was a prophet who offered what has to be considered one of the most potent interpretations of what God did at the Exodus (Exodus 15:20-21). Deborah was judge of Israel (Judges 4-5). And Huldah also served as a prophet (2 Kings 22:14).

In the second row we find the New Testament triumvirate: Priscilla, Junia and Phoebe. Priscilla was a teacher of the gospel, a “co-worker” of Paul —this is a virtual title for a distinct group of apostolic ministers of the gospel —and a leader of the church (Acts 18:18-19, 26; Rom. 16:3-5; 1 Cor. 16:19; 2 Tim. 4:19). Junia, and this is now a consensus among scholars, was an “apostle” (Rom.16:7). We might try to minimize the word “apostle” to “missionary,” but we do so only out of prejudice. And Phoebe is called a “deacon” (not “deaconess”) and an epistatis, which might mean “benefactor” or “president” (Rom. 16:1-2).

In the third row sit Jesus and Mary. Jesus has an abundance of things to say about including women in his ministry, and we need look no further than Luke 8:1-3 to realize their significance for Jesus’ ministry. Because as Protestants we are often so biased against Mary, we have failed even to look at what Mary did to see that she exercised more than a little influence in the earliest Jerusalem church. (I have written about Mary’s life in The Real Mary.)

Are We Truly Biblical?

When we ask the question of women in ministry, the debate almost immediately gravitates to traditional “women in ministry” texts. But I’d like us to ask another question — one both more biblical and more answerable: Do women do in your church what Miriam, Deborah, Huldah, Priscilla, Junia, and Phoebe did? Do they do what Mary did? Do they do what Jesus encouraged women to do?

These are the questions that we need to ask one more time.

Once we look at these texts, texts that are often neglected and which frame the teachings of the apostle Paul, and which in many ways show what can be said and what can’t be said about in the meaning of 1 Timothy 2, we will have a more complete view of what we need to consider when we think both about “women in ministry” as well as “women ministering.”

scot McKnight is a widely-recognized authority on the New Testament, early Christianity, and the historical Jesus. He is the Karl A. Olsson Professor in Religious Studies at North Park University (Chicago, Illinois). Dr. McKnight obtained his Ph.D. at the University of Nottingham (1986). His most recent book is The Blue Parakeet: Rethinking How You Read the Bible.

Women Ministering, cont.



















Richard Hess

Positive evidence for the equality of male and female is nowhere more clearly apparent than in Genesis 1:26-28. If God creates in his image, and that image is defined in v. 27 as “male and female,” then the most important distinction between human beings and all other life on earth is a distinction that is shared by both male and female. Throughout the first chapter of Genesis, God creates groups of animals (birds, fish, etc.). The creation of the human species is more specific; it is the species that is created with both sexes, not a single person or general group.

God also blesses them and commands fruitfulness and dominion. This command for fruitfulness continues the theme of Genesis 1, which exhibits much less emphasis on matter and force and much more on the creation of life. The dominion that God commands humanity to exercise over creation involves the continuation of God’s work in the promotion of life and the provision for its increase and wellbeing.

The use of the plural when God speaks, “Let us,” may suggest a social context such as the divine court (e.g., Job 1-2, Psalm 82, Isaiah 6). In the ancient world people understood their deities to function as part of a great court, just like the royal court in a kingdom. In the case of the God of Israel, there is only one God and the court is made up of different angels, such as the seraphim in Isaiah 6. The ancient Israelite reader would have first understood this reference to “we” as a reference to divine deliberation in the heavenly court. However, it does not seem as though this would apply for the reference to the creation of humanity “in our image.” Perhaps this suggests something of the complex nature of God, a view that in the New Testament will progress closer to an understanding of the Trinity.

Nevertheless, the point in Genesis 1 is that God’s creation of humanity includes a shared social capacity for the accomplishment of their mission. And the basis for that social dimension is the male

Evidence for Equality in Genesis 1-3

“The point in Genesis 1 is that God’s creation of humanity includes

a shared social capacity for the accomplishment of their mission.

And the basis for that social dimension is the male and female constitution of the human race.”





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and female constitution of the human race. Most of the rest of life consists of male and female genders. However, it is only in the creation of humanity that this distinction is explicit. It is not stated with the creation of the animals, only with the creation of Adam and Eve. The effect is to emphasize the importance of mutual support that men and women have with one another.

Genesis 2:4-25 focuses on the man, his home, his work, and his need for a partner. There is a beautiful picture in this passage of the search for a partner without success. Finally, God puts the man to sleep and creates the woman from his side. The rib or side that God removes from the man forms the basis for creating the woman. The picture has often been cited as a wonderful illustration of equality, for the woman is not taken from the head or from the foot of the man, but from his side.

Genesis 2 also raises the question of the order of creation. Whereas the account of the first chapter recognizes little or no time between the creation of the male and female, chapter two suggests a considerable period between the formation of the two sexes. It would appear that the writer of the second chapter used the Hebrew language and its propensity toward wordplay in order to relate the story of the search for compatibility. The man is somehow insufficient without the woman.

In order to fully appreciate the intended unity of male and female, it is important to notice the materials employed in their creation. The man comes from the ground. In Hebrew, the most common means of expressing the feminine gender is with a suffix, -ah. The word for “man” in most of chapter two is ‘adam. The ground from which the man is created in v. 7 is ‘adamah. Therefore, when God introduces the woman to the man, he cannot use the ‘adam/’adamah distinction, because ‘adamah has already been used as a word to mean something else. Instead, the man uses two new words, ‘ishah for woman, and ‘ish for man. Thus as the man (‘adam) was taken from the ground (‘adamah) and will return to it (Gen. 3:19), so the woman (‘ishah) was taken from the man (‘ish). However, here something happens that is unexpected. Instead of the woman returning to the man, and thus completing the circle, the man returns to the woman (Gen. 2:24). The man and woman together create “one flesh,” as was the case before the woman was created from the man. This picture reverses the expected means of reconnection. By doing so, it avoids any sense in which the woman is a derivative secondary figure who must find her way back to the man for completion. While the woman is taken from the man, the man returns to the woman to complete the picture of unity. This symmetry of activity emphasizes harmony rather than dependence. And indeed, the picture at the end of Genesis 2 is one of harmonious relations. The man and woman are naked and unashamed (v. 25), without any barrier between them.

Evidence for Equality in Genesis 1-3, cont.

“The man and woman together

create ‘one flesh’, as was the case before the woman was created

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This mutuality continues into chapter three. It becomes clear that the man and the woman are given equal priority in terms of the order in which they speak or appear. In the account of Genesis 2, of course, the man appeared first and was followed by the woman. In the first part of Genesis 3, verses 1-7, the woman appears first and then the man. Again the order reverses in the excuses of verses 8-13, where the man appears first and then the woman. Finally, in the judgments of verses 14-19, God addresses the woman before the man. This manner of switching back and forth emphasizes how neither woman nor man has precedence, but instead exhibits an equality of purpose, opportunity, and responsibility.

This observation also implies that the man and woman are together in each scene of Genesis 3. When the woman gives the man the forbidden fruit in v. 6, he is “with her.” Why then does the woman speak and not the man? I believe that the main reason that the woman is the most vocal in this conversation with the snake is to demonstrate that the man and woman equally shared the guilt of what happened. In Genesis 2:16-17 God had already given the man specific instructions regarding the fruit. There was no indication that the woman knew of these matters. However, her conversation with the snake establishes beyond doubt that she was also knowledgeable. The well known distortion of God’s words in the woman’s words to the snake does not alter the basic prohibition. Furthermore, the presence of the man in the scene and the absence of any protest suggest a mutual consent to the description the woman provides.

We come finally to the judgment of Genesis 3:16 for the woman and of Genesis 3:17-19 for the man. They are different and reflect different roles that God would give to the couple. Yet, other than the biological reality that women bear children, nothing here changes the message of underlying equality. Both the woman and the man will need to work hard as the same word, ‘itstsabon “hard toil,” is used in v. 16 and in v. 17 to describe the roles of each, now that they would no longer remain in the Garden. The woman’s “desire” for her husband is not primarily sexual desire. In accordance with basic principles of interpretation, one finds this rare word, teshuqah, nearby in Genesis 4:7, where it refers to sin’s “desire” to control Cain. The same verb, “to rule, master” mashal, describes both the man’s domination of the woman and Cain’s ability to dominate sin. Thus the woman will desire to dominate the man but the man, perhaps with superior strength, will dominate the woman. However, this is a judgment of how things will be, not necessarily how they must be. The patriarchal societies of the world express the reality of male domination. But it is no more a sin to end this consequence of the fall than it is to use weed killer to end the promised weeds and thorns in the following verses. No, the emphasis here is on the terrible effects of sin, and the destruction of a harmonious relationship that once existed. In its place comes a harmful struggle of wills.


“It is no more a sin to end this

consequence of the fall than it is to use weed killer to end the promised weeds and thorns in the following verses.”




















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The opening chapters of Genesis portray how, in the very beginning, man and woman were created as equals. That equality promoted a wonderful harmony, which sin destroyed. A conflict of wills arose between men and women, a conflict which is still present today. However, through Christ, we are reconciled and given the ministry of reconciliation (2 Cor. 5:18-20). As we know the good news of reconciliation, so we can claim this good news of equality, and work for a restoration of the harmony God intended from the beginning.

richard hess (Ph.D., Hebrew Union College) is professor of Old Testament and Semitic languages at Denver Seminary. He is also the editor of the Denver Journal, Denver Seminary’s online theological review journal, and the Bulletin for Biblical Research. Dr. Hess is the founder and editor of the Bulletin’s Supplement Series and is a member of a dozen scholarly societies. He is involved with many Bible translations, and has authored eight books.




















How growing up as a Southern Baptist made me egalitarianJulia Butcher

If denomination could be passed down genetically, you could say that I’m a Southern Baptist all the way down to my DNA. My family tree grows in Southern Baptist soil, my earliest memories take place in Southern Baptist churches, and even though I have learned from and spiritually matured in a wide variety of other denominations, my heart pumps Southern Baptist blood.

I am also an egalitarian because I grew up Southern Baptist.

In Christian egalitarian literature and testimonies, Southern Baptist congregations, pastors, and church leaders are often shown in a less than positive light, and there are sometimes legitimate reasons for this. Many individuals, families, and communities have been hurt, ostracized, and spiritually abused by the attitudes and actions of Southern Baptist churches and their leaders. However, there are many unsung heroes in the Southern Baptist world who, whether they are aware of it or not, promote equality, justice, and the full use of the spiritual gifts given to men and women alike. I was fortunate to be surrounded by some of those heroes.

Both my family and the churches my father, an ordained minister, worked for while I was growing up would have defined themselves as complementarians. They earnestly sought to follow the Bible and the Holy Spirit, and their interpretations led them to believe that 1) husbands should be the “head” of their households and 2) men should be in the “head” leadership positions in their churches. However, my family and church were also healthy, and their theology and interpretation of Scripture did not match up with what I observed them practice on a daily basis.

My first example of a strong, independent, God-gifted woman was my mother. She has always been

a force in our family that has been able to get us through multiple moves and financially tight times. She also doesn’t put up with oppressive theology. Once, as a teenager, I asked her why the Bible told women to be submissive to men. “There is no such verse in the Bible,” she responded. “Any man who tells you that you need to submit because you’re a woman is probably looking for you to just hand him something he knows he doesn’t deserve.”

Preaching What You Practice

“There are many unsung heroes in the Southern Baptist world who,

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My mother and father have a marriage that is built on mutual sacrifice, friendship, service, and respect. Their kind, Christ-like treatment of one another is an inspiration to me and many others. Although my father was technically the “head” of the household, neither of my parents would ever make a major decision without coming to a mutual agreement. Pulling rank on anyone in our family could not be farther from their natures. My parents are genuinely good to one another, and although complementarian in name, I have no better example of how well egalitarian marriages work.

My parents have always encouraged me to pursue my gifts, talents, dreams, and crazy ideas. When I first informed them at the age of fourteen that I wanted to go into the ministry, they were thrilled. I was entirely supported in my plans to pursue a degree in church music ministry, and when I looked into a seminary degree that encompassed both a Masters of Sacred Music and Masters of Divinity degree, I was met with both encouragement and pride from my family. When I began better defining my beliefs on biblical equality and working at Christians for Biblical Equality after college, my family, especially my pastor father—happily engaged me in conversation about egalitarianism. My emerging views on some biblical texts were in no way divisive. The dialogues that emerged strengthened our friendships, and we have increased respect for one another because of them.

Besides the influences and examples of my immediate family, I had plenty of opportunities to watch leadership in action within the church where my father served as an associate minister in my childhood and adolescent years. On the surface, this church would have seemed complementarian. I remember complementarian theology being taught by the head pastor and my Sunday school teachers. However, there were many strong, independent women working in leadership positions in many areas. Some of the wiser, older women in the congregation were the first to be called upon when the church staff was in need of advice. These same women also held the staff accountable for their actions. They were advocates for the integrity of the congregation. The chapter of the Women’s Missionary Union that met in our church was comprised of strong women leaders, as well. They not only regularly contributed to mission work through their fundraising, prayers, and projects, but also wrote letters and made phone calls to prominent leaders of the Southern Baptist Convention addressing matters of injustice and inequality.

The women of my church were not only role models from afar. There were several women who actively mentored both me and the other young women of the church. Some of the gifts and talents that I have to offer in my ministry today were first recognized and nurtured by these women. I was provided with wise advice from one of them which has stuck with me for years. She told me, “If you’re going to go into the ministry or mission work, do whatever you can to get ordained. You should be fully acknowledged and respected for the work you do.”

One of the most important activities for me as a young woman was my involvement in Girls in Action, a missions education program for grade-school girls created by the Women’s Missionary Union. At Girls in Action (or GAs), we were taught how God has called all Christians to share the gospel wherever

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the Spirit led us. They taught us that the Great Commission has no addendum addressing gender, or who does or does not need to be spiritually “covered,” or what roles disciples may or may not have. GAs learned about both male and female missionaries from the past and the present. Many of the female missionaries we learned about were single. We were not taught that they were in leadership because there were no men who were willing to get the job done, but instead that they were in leadership because they had been obedient to God’s calling. Growing up in this program taught me to be proud of the courageous women throughout church history. Because of that foundation, the women in my life who have chosen a life of ministry, as ambassadors for God, are still people I uphold as role models and respected friends.

Hypocrisy is often defined as “not practicing what you preach.” This definition, although catchy, is not accurate. A dictionary definition of hypocrisy is “a pretense of having a virtuous character, moral or religious beliefs or principles, etc., that one does not really possess.” The actions of the people who surrounded me during the forming years of my life in no way fit this definition of hypocrisy. They could not have been more sincere. There may have been actions inconsistent with what was preached from the pulpit and in Sunday school classrooms, but those actions were healthy, loving, sincere, and Christ-like. They honestly applied themselves to living by the Spirit of God, and they produced “good fruit” in their relationships and ministries.

I believe that the egalitarian actions and examples that I observed in my family and church were due to the fact that healthy relationships cannot help but be rooted in equality. Mutual, service-oriented love and respect in the church and home are evidence of the Holy Spirit working within and among the community. I feel that it is the grace of God that I was introduced to biblical equality despite the oppressive and inaccurate interpretations of some Scripture passages I heard growing up. I also feel that it is the grace of God that though there are inconsistencies in action and theology in many churches and homes, yet there is the clear practice of equality of men and women serving the kingdom of God, though not yet fully acknowledged. It is my continued prayer that these churches will one day preach what they practice.

julia butcher is currently studying to become an herbal medicine practitioner and works as the database application administrator at Christians for Biblical Equality. She also enjoys spending time outdoors, sitting on her back porch, playing the pipe organ, and working with the northeast Minneapolis mission church, Mercy Seat.

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The College WorldAshley Pikel

Evidence for Equality

Sometimes it seems as if a Christian liberal arts college is the last place in the world to find evidence for equality. Women often seem focused on finding the perfect husband, and men on becoming the strong leader in the household. Captivating is the number one Bible study tool throughout the women’s dorms, and professors openly profess complementarian views without giving attention to egalitarian thought. Yet in this often overwhelming complementarian collegiate world, I find evidence—evidence for equality.

I find evidence in professors who openly profess their complementarian views, yet allow me to speak up on women’s equal access to roles within the church. One professor, because I had asked a question about the qualifications of deacons in the Bible, took an entire day to discuss with the class our thoughts on giftedness and how it relates or does not relate to gender.

I find evidence in friends who tell me they do not know what they believe regarding women in the pulpit but admit they are gifted to lead, especially in preaching. One of my friends had direct leadership over two of the male leaders on campus. She was in authority over them, and she could not understand how God could create this opportunity if he was not pleased to see her use her gifts with these young men.

I find evidence from my new friend who lives in South America. She comes from a culture where woman are not shoved under the rug or stuck in the kitchen when it comes to church. Women are free to prophesy and preach, for they are carrying God’s message with them.

I find evidence in friends who are willing to listen as I explain the struggles of bringing the message of biblical equality even if they do not share the same view I do. They love me, and are there for me, regardless of the issue and their stance.

I find evidence in the fact that there is a 3:1 ratio of women to men involved in campus ministries. Women are gifted and are already on the mission field, working to spread God’s grace. These gifts are not only recognized, but they are already being used to further the kingdom.

I find evidence in the professors who were relieved and so supportive when they found out a chapter of CBE was starting on the campus.

I find evidence in one of the men I met at my Christian college. We shared with one another a desire to be pastors; mine to serve as a congregation pastor and his to serve as a youth pastor. Excitement was his response; not disgust at the idea of a woman leading a church.




















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Evidence for Equality: The College World, cont.I find evidence in my parents, my best friends. They listen to my phone calls where I share the newest name I have been called as a result of speaking up about gender justice. They not only support me in my goals, but they believe them as well and live them out in their thirty-two years of marriage. I would not be where I am today without them

I found evidence just recently, at the 2008 CBE Toronto conference. Surrounded by more than 150 CBE friends, I discovered support and encouragement. I found those who had walked this difficult path before me, and who were willing to take the journey with me. I saw women using their gifts, to preach, write, and teach. I was also affirmed by men in my goals and gifts.

Sometimes it can be discouraging when you feel as if you cannot see any evidence that equality is coming. I could not at first. I wanted to see lives changed and missions revived. But this evidence is not often found in leaps and bounds. It is found in the little conversations where someone says, “I’ll think about that.” It is found in the woman who does not know what she believes about gender roles in ministry, but is dutiful to God’s call to be in authority over men in her leadership positions on campus. So much of our work is education!

How can you make a difference, and allow others to see the evidence for equality that is all around them? Sometimes, the best way to do this is to simply be a voice for a different point of view. When you hear someone talking and you disagree with what they are saying, why not engage them in conversation? Say, “I find your point of view interesting. Here is what I think.” By acknowledging different perspectives you gain respect, and are able to share your alternate perspective without simply arguing. This must be done in a gentle way, or no one will take the time to listen. And just hearing another perspective can be more effective than you think. For example, I’ve observed that in my college, women often seem to strictly adhere to whatever “program” will get them in line for their ring by spring. It can be scary to align oneself with a view that often gives men pause as far as romantic relationships go. But imagine the impact if these young women were encouraged to put their relationship with God foremost in their lives, rather than dreams of marriage. Simple knowledge of an alternative can often produce seeds of change.

You can also start asking subtle questions, challenging other students in why they hold the beliefs they do. It is always important to maintain a gentle and reconciliatory tone when doing so. If I asked the students on my campus to assign a gender to God, it would not be surprising if many of them answered “male”. However, many of them do not realize that this idea is not necessarily Scriptural, but is instead the result of a culture where all images of God are masculine and language is far from gender-inclusive.




















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Evidence for Equality: The College World, cont.Simply asking students what their beliefs are based on can start their thought process, and challenge them to more critically evaluate their ideas.

Finally, and most importantly, pray. Pray for professors who continue to teach unbiblical principles to students who are trying to find the truth. Pray for students who want to learn more about egalitarianism, but are afraid of how others will react to them. Pray for female and male leaders to rise up and take a stand on their campus. And pray that you can find a way to help, whether through becoming a mentor to a college student, supporting CBE’s intern program financially, or praying for every Christian college in the nation, one day at a time. We need to start building egalitarianism on our college campuses, so that more ears are able to hear the truth.

ashley piKel is a college senior in Upland, Indiana, where she is pursuing her degree in Christian Educational Ministries. Ashley, with a group of students and faculty, founded a CBE chapter on their campus last year with great success. They continue to educate the campus with the much-needed message of biblical equality.




















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Allison YoungShort Answers to Problematic Passages

Although specific passages should not be our constant focus as Christians, of course it is sometimes necessary to address them. At CBE, we are happy to provide resources which will give you a biblical foundation to stand on when this time comes. If you are looking for concise, easy-to-understand answers to tough questions, then click here to go to “Short Answers to Problematic Passages”, in the “Free Articles” section of our website.

The passages we clarify in this section are those that are traditionally misinterpreted to uphold the complementarian view, such as Genesis 1-3, Ephesians 5, I Timothy 2, and several other passages. Let us answer your questions of “What does this mean?”!

To go directly to a specific passage, click on the links below:

Genesis 1-3

I Corinthians 11:2-16

I Corinthians 14:34-35

Ephesians 5:18-33

I Timothy 2:11-15

















http://www.cbeinternational.org/new/free_articles/biblical_studies.shtml

http://www.cbeinternational.org/new/free_articles/Genesis%201-3.shtml

http://www.cbeinternational.org/new/free_articles/1%20Corinthians%2011,2-16.shtml

http://www.cbeinternational.org/new/free_articles/1%20Corinthians%2014,34-35.shtml

http://www.cbeinternational.org/new/free_articles/Ephesians%205,18b-33.shtml

http://www.cbeinternational.org/new/free_articles/1%20Timothy%202,11-15.shtml




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Removing “Biblical” Barriers Between Women and Their DestinyAmy Morris

Journey’s End

Journey’s End: Removing “Biblical” Barriers Between Women and Their Destiny, by Kathryn J. Riss, is an exegetical look at how Scripture has portrayed the service of women and what God’s intention is for women who wish to step into active ministry.

Riss explains her own story in the prologue, as well as her reason for writing. I resonated with her testimony of hurt at the hands of men who would have her believe that her ability to preach and teach was the product of her own sinfulness, not a gift and a calling. As a biblical scholar, she decided to collect all of the “biblical” arguments against women in ministry and devote herself to researching each argument, passage, phrase and word until she knew for herself if the mandate against women in ministry was man-made or God-ordained. The result is this book.

For any person who has ever struggled against the concept that women must be subordinate to men in the church, this book would be tremendously encouraging. In eleven sections, Riss tackles nearly one hundred different arguments, questions and topics that arise in the debate on women in ministry. From the Old Testament (“Old Testament Women Leaders”) to the New (”What Was Paul’s View of Woman’s Purpose?”), Riss bases her research in Scripture and constantly refers back to the text for her examples and her proof.

In addition to exegesis, Riss also considers pertinent issues such as translation, the principles of interpretation, the origins of misogyny, or sexism, and other historical issues that have contributed to the “traditional” view that works to exclude women from equal ministry beside men.

Riss’ scholarship not only upholds the truth that women can be and are called into ministry that have too long been reserved for men, only in direct contradiction of biblical precedence and teaching, but she also upholds an orthodox view of the Trinity, with Father, Son and Holy Spirit holding equal power and authority. She asserts that understanding this issue is critical. Misunderstanding leads to a parallel “chain of command” between God and Jesus, as it is between men and women. “It’s a chain alright,” she writes, “but it’s not God’s command!”

“Journey’s End would be an ideal book for someone who is ready to seriously examine the ministry of women.”

















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Journey’s End, cont.Journey’s End would be an ideal book for someone who is ready to seriously examine the ministry of women in light of the historical context of the Bible, the various perspectives on the issue, and in the revelation of Scripture itself. Riss does not shy away from the “tough questions” or “tricky passages” that have been used as “proof” of women’s inherent inferiority. Instead, she faces them head on and tackles them with excellent historical research and careful biblical scholarship. This would also be a valuable resource for anyone interested in leading a Bible study on the subject of women in ministry. With short sections on specific topics, it would be a great reference for either a class or individuals.

Riss writes with a genuine eagerness to share the truth she has found because of the joy it has given her and new meaning it has brought to her life. Whether discovering the truth of biblical equality for the first time or affirming it for the thousandth time, I think the reader of this book will feel the same elation — and freedom — that bursts out of each sentence. In the words of Riss’ own closing, “I thank you for considering these matters. May God bless you and guide you into all His truth.”

aMy Morris is a development specialist with the Allina Hospice Foundation. She is also a member of the Minnesota Air National Guard and will be deploying to the Middle East this fall. Her passion for equality has led her into research on the role of women in the military and looks forward to her deployment as a time of further inquiry.

















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Ashley PikelContinuing the Work of CBE!

I have come to know CBE as an intern, as a college student and as CBE leader on my campus. I believe in their goals. I believe in the changes they have brought about. The idea that my Christian college would ever have an egalitarian chapter is just unbelievable if you take CBE out of the equation. I visited CBE headquarters during my Christmas break the year I started the chapter at my college. I was sent home with a huge box full of materials. Not only were we able to bring in speakers such as Dr. Alan Johnson, but the materials CBE gave me to distribute inspired students to ask for more information.

Our students know that CBE is a safe place where they can learn more about biblical equality. They know CBE hosts a website where they can go and learn more. What they don’t know is that CBE headquarters houses only 6 full time staff, 5 part time staff and about 5 interns each year, who together oversee a global ministry that changes lives, denominations, institutions and organizations around the world. Yes, this is evidence of God’s power working, but it is also the hard work and dedication of a group of faithful Christians, determined to preach the good news! The CBE staff prays every day for sufficient funding to be able to provide people with enough resources to change a church.

Let me tell you what CBE has done for me! As a college freshman, I was told how women were more gullible and emotional in my Old Testament class. I asked the professor afterwards if I could find more resources on the topic, and he sent me to a professor that recommended books only by complementarian authors. I did not know what to do. I guess I had what you would call a “faith crisis.” I did not want to follow a God if He had not made me equal to man. Thankfully, with support from donors to attend the 2007 Colorado conference, funding to be a ministry intern this summer at CBE, and the support that comes from a family like CBE, I no longer am that scared freshman. CBE has given me a place where I belong with a belief that is biblical.

Now that I’ve told you a bit about my relationship with CBE, I am asking you to help this organization help others with stories like mine. Please consider completing the enclosed form to become a monthly donor. I ask that you give a monthly gift to Christians for Biblical Equality because CBE will always give as much as they can—so please, give as much as you can.

For every new gift of $1,000 we’ll send you a complimentary CBE conference recording of your choice!

To find out how to become a regular donor, please click here.

















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