Issue 028 <previous< Issue 029 August 2000 Volume 6 Number 4 >next> Issue 030
“The voice of one crying out in the wilderness, ‘Make straight the way of the Lord’”

Men, Women, and Biblical Equality 
By Christians for Biblical Equality

• Biblical Truths

  • Creation

  • Redemption

  • Community

  • Family

• Application

  • Community

  • Family

[In the preceding article, author William Hull indicated in footnote 1 the addition of an addendum---a statement by Christians for Biblical Equality (CBE). In 1989 a group of evangelicals who hold a high view of biblical authority (many identify themselves as 'biblical inerrantists') framed this document supporting female equality. Opposition arose to this evangelical egalitarian organization---the Council on Biblical Manhood and Womanhood (CBMW) was formed to support a traditional hierarchical view. In light of many gender heresies now promoted by SBC leaders (e.g. Adrian and Joyce Rogers and Chuck and Rhonda Kelly belong to CBMW), this position statement of CBE is presented to our readers as a biblical and theological antidote. (CBE endorsers include Tony Campolo, Lewis Smedes, Ron Sider, and ousted SWBTS professor Dan Kent, a CBE Board Member). The Editor, also a member of CBE]

Biblical Truths

Creation

• The Bible teaches that both man and woman were created in God's image, had a direct relationship with God, and shared jointly the responsibilities of bearing and rearing children and having dominion over the created order (Gen. 1:26-28).

• The Bible teaches that woman and man were created for full and equal partnership. The word "helper" (ezer), used to designate woman in Genesis 2:18, refers to God in most instances of Old Testament usage (e.g. I Sam. 7:12; Ps 121:1-2). Consequently the word conveys no implication whatsoever of female subordination or inferiority.

• The Bible teaches that the forming of woman from man demonstrates the fundamental unity and equality of human beings (Gen. 2:21-23). In Genesis 2:18, 20 the word "suitable" (kenegdo) denotes equality and adequacy.

• The Bible teaches that man and woman were co-participants in the Fall: Adam was no less culpable than Eve (Gen. 3:6; Rom. 5:12-21; 1 Cor. 15:21-22).

• The Bible teaches that the rulership of Adam over Eve resulted from the Fall and was therefore not a part of the original created order. Genesis 3:16 is a prediction of the effects of the Fall rather than a prescription of God's ideal order.

Redemption

• The Bible teaches that Jesus Christ came to redeem women as well as men.
  
  Through faith in Christ we become children of God, one in Christ, and heirs to the blessings of salvation without reference to racial, social, or gender distinctives (John 1:12-13; Rom. 8:14-17; 2 Cor. 5:17; Gal 3:26-28).

Community

• The Bible teaches that at Pentecost the Holy Spirit came on men and women alike. Without distinction, the Holy Spirit indwells women and men, and sovereignly distributes gifts without preference as to gender (Acts 2:1-21; 1 Cor. 12:7, 11,14:31).

• The Bible teaches that both women and men are called to develop their spiritual gifts and to use them as stewards of the grace of God (1 Peter 4:10-11). Both men and women are divinely gifted and empowered to minister to the whole Body of Christ, under His authority (Acts 1:14, 18:26, 21:9; Rom. 16:1-7, 12-13, 15; Phil. 4:23; Col. 4:15; see also Mark 15:40-41, 16:1-7; Luke 8:1-3; John 20:17-18; compare also Old Testament examples: Judges 4:4-14, 5:7; 2 Chron. 34:22-28; Prov. 31:30-31; Micah 6:4).

• The Bible teaches that, in the New Testament economy, women as well as men exercise the prophetic, priestly and royal functions (Acts 2:17-18, 21:9; 1 Cor. 11:5; 1 Peter 2:9-10; Rev. 1:6, 5:10). Therefore, the few isolated texts that appear to restrict the full redemptive freedom women must not be interpreted simplistically and in contradiction to the rest of Scripture, but their interpretation must take into account their relation to the broader teaching of Scripture and their total context 
  (1 Cor. 11:2-16, 14:33-36; 1 Tim. 2:9-15).

• The Bible defines the function of leadership as the empowerment of others for service rather than as the exercise of power over them  (Matt. 20:25-28, 23:8; Mark 10:42-45; John 13:13-17; Gal. 5:13; 1 Peter 5:2-3).

Family

• The Bible teaches that husbands and wives are heirs together of the grace of life. And that they are bound together in a relationship of mutual submission and responsibility (1 Cor. 7:3-5; Eph. 5:21; 1 Peter 3:1-7; Gen. 21:12). The husband's function as "head" (kephale) is to be understood as self-giving love and service within this relationship of mutual submission (Eph. 5:21-33; Col. 3:19; 1 Peter 3:7).

• The Bible teaches that both mothers and fathers are to exercise leadership in the nurture, training, discipline, and teaching of their children (Exod. 20:12; Lev. 19:3; Deut. 6:6-9, 21:18-21, 27:16; Prov. 1-8, 6:20; Eph 6:1-4; Col. 3:20; 2 Tim. 1:5; see also Luke 2:51).

Community

• In the church, spiritual gifts of women and men are to be recognized, developed and used in serving and teaching ministries at all levels of involvement; as small group leaders, counselors, facilitators, administrators, ushers, communion servers, and board members, and in pastoral care, teaching, preaching, and worship.
  
  In so doing, the church will honor God as the source of spiritual gifts. The church will also fulfill God's mandate of stewardship without the appalling loss to God's kingdom that results when half of the church's members are excluded from positions of responsibility.

• In the church, public recognition is to be given to both women and men who exercise ministries of service and leadership.
  
  In so doing, the church will model the unity and harmony that should characterize the community of believers. In a world fractured by discrimination and segregation, the church will dissociate itself from worldly or pagan devices designed to make women feel inferior for being female. It will help prevent their departure from the church or their rejection of the Christian faith.

Family

• In the Christian home, husband and wife are to defer to each other in seeking to fulfill each other's preferences, desires and aspirations. Neither spouse is to seek to dominate the other but each is to act as servant of the other, in humility considering the other as better than oneself. In case of decisional deadlock they should seek resolution through biblical methods of conflict resolution rather than by one spouse imposing a decision upon the other.
  
  In so doing, husband and wife will help the Christian home stand against improper use of power and authority by spouses and will protect the home from wife and child abuse that sometimes tragically follows a hierarchical interpretation of the husband's "headship."

• In the Christian home, spouses are to learn to share the responsibilities of leadership on the basis of gifts, expertise, and availability, with due regard for the partner most affected by the decision under consideration. 
  
  In so doing, spouses will learn to respect their competencies and their complementarily. This will prevent one spouse from becoming the perennial loser, often forced to practice ingratiating or deceitful manipulation to protect self-esteem. By establishing their marriage on a partnership basis, the couple will protect it from joining the tide of dead or broken marriages resulting from marital inequities.

• In the Christian home, couples who share a lifestyle characterized by the freedom they find in Christ will do so without experiencing feelings of guilt or resorting to hypocrisy. They are freed to emerge from an unbiblical "traditionalism" and can rejoice in their mutual accountability in Christ. In so doing, they will openly express their obedience to Scripture, will model an example for other couples in quest of freedom in Christ, and will stand against patterns of domination and inequality sometimes imposed upon church and family.

We believe that biblical equality as reflected in this document is true to Scripture.

We stand united in our conviction that the Bible, in its totality, is the liberating Word that provides the most effective way for women and men to exercise the gifts distributed by the Holy Spirit and thus to serve God.

Updated Wednesday, December 27, 2000

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