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Christians for Biblical Equality

 

The recent Pulitzer Prize winning book, Half the Sky, suggests that ideas have profound consequences. The idea that females are less valuable than males has not only led to an indifference to their abuse and suffering worldwide, but gender prejudice has itself fueled the global abuse of girls and women. Yet there is a redemptive, irrepressible truth this book points to. It’s called the “Girl Effect.” What does this mean?

The “Girl Effect” is a phenomenon noted by relief organizations that when you educate a female, or invest in her business, she in turns shares the benefits with her family and wider community. Some organizations are now suggesting that the most powerful means of growing a community’s welfare is by investing in the lives of its females. Scripture tells us that woman was created to be a strong helper, or in Hebrew, ezer (Genesis 2:18). The “Girl Effect” noted at the creation of woman is a truth often overlooked.

Mimi Haddad

President CBE International

THE NATURE AND SCOPE OF
MARITAL SUBMISSION
STEVEN R. TRACY*
I. INTRODUCTION:
WHY ANOTHER PAPER ON MARITAL SUBMISSION?
For several decades evangelicals have wrestled with the issue of gender roles, including marital submission. Thus, the
question arises: Do we really need another article on marital submission? An evaluation of the current evangelical literature
in fact reveals that very much and very little has been written.
In terms of sheer volume, hundreds of books and numerous ministries address the subject of marital submission; in that
way much has been written.2 But a closer inspection of the literature and a careful assessment of contemporary culture
reveal that very little has been written which addresses the parameters of marital submission in terms of the specific issues
that are increasingly confronting Christian women.

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JETS 50/3 (September 2007) 573–94
PATRIARCHY AND DOMESTIC VIOLENCE:
CHALLENGING COMMON MISCONCEPTIONS

 

Steven R. Tracy*
A 'complementarian' looks at the connection between wife abuse and
teaching on the subordination of women.

i. Introduction: The Significance of the Issue
In spite of significant attention given to the topic of domestic violence in
the United States in recent years, evidenced particularly by the Violence
Against Women’s Act enacted in 1994,1 domestic violence continues to be a
massive problem with enormous individual and societal consequences. The
scope and consequences of domestic violence are often misunderstood and
rarely addressed in the evangelical church, resulting in abuse victims and perpetrators
not receiving essential ministry. For instance, in Maricopa County
where I live, our community leaders conducted a survey of six hundred
women to improve services to battered women. Roughly 85% of the women
surveyed indicated that they were Christians; 57% attend church; 35% indicated
they had experienced physical abuse in a past relationship; and yet
only 7% felt they could confide in a church leader if they felt unsafe due to
their partner’s abuse.2 In another study of 1,000 battered women, 67% indicated
they attend church, one-third sought help from clergy, but of those
who sought help, two-thirds said their church leaders were not helpful.3 Thus
the evangelical church must begin to address this pressing problem.

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The passing of Mary Daly last week brought back memories of my graduate class in Feminism and Christianity. In 1984, I was in a class of about 20 women, all of whom were post-Christian (as they defined themselves). They were convinced that Christianity, and even Christ, had nothing good to say to them as women. I hoped at that time I might have the opportunity to present the early church and the New Testament with historical sensitivity. That goal takes shape as my new book, Women in the World of the Earliest Christians.

Daly's famous work, Beyond God the Father (1973), questioned basic Christian credal convictions. Over the next several decades, her work launched discussions in support of and against her conclusions. The arguments generated about the role of women in the ancient world and in the modern church have become perhaps even more heated. I find at least two basic sorts of works on women in the New Testament. One type of work is highly critical of the historical claims of the New Testament, and may dispute the very existence of a biblical figure such as Lydia. Other works swing to the opposite extreme by reading the biblical text and other contemporary texts through a naïve historical lens. This group does not wrestle with the challenges that the ancient sources present; they fail to interpret carefully the texts' rhetoric and to distinguish between prescriptive and descriptive statements.

Man And Woman, One In Christ  (Grand Rapids, Zondervan, 2009)

This book is a careful exegetical examination of Paul's teachings regarding women and their standing and ministries in the church and home. It is the condensation of 35 years of research on this topic and is full of insights that shed new light on a host of issues and correct many misconceptions. This work rigorously analyzes both the text of Paul's statements and the meaning of the text through penetrating exegetical study. It affirms the complete reliability of all of Paul's teaching.

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