Men, Women and Biblical Equality
The Bible teaches the full biblical equality of men and women in Creation and in Redemption (Gen 1:26-28, 2:23, 5:1-2; I Cor 11:11-12; Gal 3:13, 28, 5:1).
The Bible teaches that God has revealed Himself in the totality of Scripture, the authoritative Word of God (Matt 5:18; John 10:35; 2 Tim 3:16; 2 Peter 1:20-21). We believe that Scripture is to be interpreted holistically and thematically. We also recognize the necessity of making a distinction between inspiration and interpretation: inspiration relates to the divine impulse and control whereby the whole canonical Scripture is the Word of God; interpretation relates to the human activity whereby we seek to apprehend revealed truth in harmony with the totality of Scripture and under the guidance of the Holy Spirit. To be truly biblical, Christians must continually examine their faith and practice under the searchlight of Scripture.
1. 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).
2. 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.
3. 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.
4. 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; I Cor 15:21-22).
5. 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.
6. The Bible teaches that Jesus Christ came to redeem women as well as men. Through faith in Christ we all 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).
7. 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).
8. 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 4:2-3; 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).
9. 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 of 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).
10. 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).
11. 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).
12. The Bible teaches that both mothers and fathers are to exercise leadership in the nurture, training, discipline and teaching of their children (Ex 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).
1. 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.
2. 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.
3. 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."
4. 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 complementarity. 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.
5. 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.
(c) 1989, Christians for Biblical Equality. Permission to reproduce the statement in its entirety can be obtained from the national office of CBE.
CHRISTIANS FOR BIBLICAL EQUALITY
In This Section:
God is love, and God’s love for us is unconditional. God wants us to love him, but gives us the freedom to make that choice. God does not force us to love him. If someone is afraid in a relationship, then that is not love. Everyone deserves a violence-free life. No one deserves to be beaten and humiliated. If a person in a relationship has to worry that something she said or did might “set him off,” if she is always “walking on eggshells,” or “waiting for the other shoe to drop,” or afraid of how he is going to verbally tear her down, then that is not love. Fear and love cannot coexist. If someone is afraid, it is because they are afraid of punishment and retribution. And that is not love, because there is no fear in love. Read more ...
Sometimes Christian women get so bogged down in guilt and the need to save our marriage, that we forget to save ourselves. This book is a must read for anyone in an abusive marriage seeking spiritual guidance. Solid, Christlike interpretation of scripture will offer much needed inspiration and encouragement.
To order in the US: Keeping the Faith: Guidance for Christian Women Facing Abuse
To order in the UK: Keeping the Faith: Guidance for Christian Women Facing Abuse
The Christian woman whose spirit is being crushed by domestic violence is faced with a unique burden. She needs straight answers - not unrealistic expectations or stereotypical platitudes. "Woman Submit!" by Jocelyn Andersen provides straight answers and clear scriptural direction.
To order in the US: Woman Submit! Christians & Domestic Violence (also available for Kindle)
To order in the UK: Woman Submit! Christians & Domestic Violence
When is divorce biblically permissible and when is it forbidden? And is remarriage ever permissible for a divorced Christian? The problem is particularly intense for Christian victims of marital abuse, who often believe they must choose between two unpleasant alternatives: endure abuse, or face condemnation by God and his church for disobeying the bible.
To order in the US: Not Under Bondage: Biblical Divorce for Abuse, Adultery and Desertion
To order in the UK: Not Under Bondage: Biblical Divorce for Abuse, Adultery and Desertion
No Place for Abuse demonstrates that the problem of domestic violence in the church is more pervasive than most Christians would like to believe. Nancy Nason-Clark, a trained sociologist, and Catherine Clark Kroeger, a biblical scholar, confront the issue with both objectivity and compassion. The authors give practical tools to pastors and other counselors for interviewing abuse victims and perpetrators and offer alternatives victims may consider instead of continuing to endure a threatening environment. Another valuable contribution the authors make is their caution against the misrepresentation of Scripture in ways that fail to protect abuse victims. This thought-provoking book has the potential to open the eyes of many believers who don't understand the prevalence of violence in many evangelical homes. It will be particularly useful to pastors and counselors, but will offer guidance to any Christian who has encountered such situations.
To order in the UK: No Place for Abuse
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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
Endorsed by: Miriam Adeney, Astri T. Anfindsen, Timothy Paul Allen, James Alsdurf, Phyllis Alsdurf, John E. Anderson, Patricia W. Anderson, Carl E. Armerding, Myron S. Augsburger, Raymond Bakke, Sandra Bauer, James Beck, Virginia L. Beck, Elizabeth Bell, Roy D. Bell, David G. Benner, Gordon C. Bennett, Joyce R. Berggren, Char Binkley, Sandra Bostian, Mark A. Brewer, Bettie Ann Brigham, D. Stuart Briscoe, Kathleen K. Brogan, James A. Brooks, Beth E. Brown, H. Marie Brown, F. F. Bruce, Cheever C. Buckbee, David H. Burr, Donald P. Buteyn, Anthony Campolo, Linda Cannell, Daniel R. Chamberlain, Caroline L. Cherry, Jack M. Chisholm, Gerald Christmas, Rosemary Christmas, David K. Clark, Shirley Close, Bonnidell Clouse, Robert G. Clouse, David W. Clowney, Naomi C. Cole, Mark O. Coleman, Jim Conway, Sally Conway, Kaye V. Cook-Kollars, C. S. Cowles, R. Byron Crozier, Peter H. Davids, Edward R. Dayton, Paul H. De Vries, Sidney De Waal, J. Jey Deifell, Jr., John R. Dellenback, Mary Jane Dellenback, Gary W. Demarest, Dolores Dunnett, Walter Dunnett, Charlotte Dyck, James F. Engel, C. Stephen Evans, Colleen Townsend Evans, Louis Evans, Gabriel Fackre, Gordon D. Fee, John Fischer, Patrice Fischer, David B. Fletcher, Joan D. Flikkema, David A. Fraser, Nils C. Friberg, Donn M. Gaebelein, Kevin Giles, Alfred A. Glenn, Barbara R. Glenn, Arthur A. Goetze, Tita V. Gordovez, Lillian V. Grissen, H. James Groen, Vernon Grounds, Darrell L. Guder, Lee M. Haines, Robin Haines, Richard C. Halverson, Sandra Hart, Stephen A. Hayner, Jo Ellen Heil, Betty C. Henderson, Robert T. Henderson, John J. Herzog, Bartlett L. Hess, I. John Hesselink, Roberta Hestenes, Janet S. Hickman, Marvin D. Hoff, Colleen Holby, Arthur F. Holmes, Beverly Holt, Carol D. C. Howard, David Allan Hubbard, M. Gay Hubbard, Anne Huffman, John Huffman, Philip G. Hull, Sanford D. Hull, Richard G. Hutcheson, Jr., William J. Hybels, Vida S. Icenogle, Dorothy Irvin, Evelyn Jensen, Alan F. Johnson, David W. Johnson, Robert K. Johnston, Rufus Jones, Kenneth S. Kantzer, Robert D. Kettering, John F. Kilner, Herbert V. Klem, Richard C. Kroeger, Harold E. Kurtz, Pauline H. Kurtz, Bruce Larson, Michael R. Leming, William H. Leslie, Arthur H. Lewis, Walter L. Liefeld, Zondra Lindblade, Helen W. Loeb, Richard N. Longenecker, Richard F. Lovelace, Deborah Olsoe Lunde, Kenneth H. Maahs, Faith M. Martin, James R. Mason, Alice P. Mathews, Dolores E. McCabe, Terry McGonigal, David L. McKenna, Lois McKinney, William A. Meyer, Hazel M. Michelson, A. Berkeley Mickelsen, Alvera Mickelsen, Eileen F. Moffett, Samuel H. Moffett, C. Sue Moore, Edward Moore, Graham Morbey, Mary Leigh Morbey, Elizabeth Morgan, Stephen C. Mott, Richard J. Mouw, Jeana Nieporte, William M. Nieporte, Alvaro L. Nieves, Arnold T. Olson, Daisy M. Washburn Osborn, LaDonna Osborn, T. L. Osborn, Grant R. Osborne, Grace Paddon, John Paddon, Elizabeth L. Patterson, Virginia Patterson, Richard Patterson, Jr., Philip Barton Payne, Robert W. Pazmino, Janet M. Peifer, William J. Petersen, Richard V. Pierard, Paul E. Pierson, Carolyn Goodman Plampin, Cornelius Plantinga, Jr., Christiane Posselt, Quah Cheng Hock, Robert V. Rakestraw, Sara Robertson, Lianne Roembke, Lydia M. Sarandan, Alvin J. Schmidt, Richard C. Schoenert, David M. Scholer, Jeannette F. Scholer, Robert A. Seiple, Ronald J. Sider, Lewis B. Smedes, James D. Smith III, Paul R. Smith, P. Paul Snezek, Jr., Klyne Snodgrass, Howard A. Snyder, Aida B. Spencer, William D. Spencer, Adele O. Sullivan, W. Nelson Thomson, Ruth A. Tucker, Mary Stewart Van Leeuwen, Joseph W. Viola, Virginia G. Viola, Emily Walther, George H. Walther, Patricia A. Ward, Timothy Weber, Van B. Weigel, Bruce Wilson, Earle L. Wilson, H. C. Wilson, Nicholas Wolterstorff, Linda R. Wright, Walter C. Wright, Jr., Louis H. Zbinden. (9/95)
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