Annotated Bibliography for Gender-Related Articles in 2000
Rob Lister and Todd L. Miles
A word of explanation is in order, as JBMW readers will find this portion of the journal unfamiliar to them. As another means of helping the church deal biblically with gender issues, we at JBMW would like to help keep our readership abreast of the range of publications pertaining to gender issues. This new section in the journal represents our effort to do just that. In the spring edition of every journal, JBMW will attempt to provide a near comprehensive bibliography with annotations for all the gender-related journal articles published in the previous year. Then, in the fall edition, JBMW will attempt to do the same thing with the gender-related books of the previous year.
In so doing, we believe that our readers will quickly recognize from the sheer quantity of the publications the need to stand biblically firm on the matter of gender issues facing the contemporary church. To that end, JBMW has attempted to provide an appropriate classification and annotation of each of these articles. The annotations focus on reporting the content of the respective article, but where appropriate, they also interact with the articles in an effort to expose problematic thinking. In that way, we hope to help our readership remain on top of what is currently being said as well as how it is said.
A brief word about the classification system. The reader will notice that the articles are classified according to their stance on gender issues. Complementarian, Egalitarian, Non-Evangelical, and Undeclared have all been assigned as headings. The Complementarian heading should be self-evident to our readers. By Egalitarian, we intend to classify evangelicals who do not see a place in Scripture for male headship in the church or home. Under the Non-Evangelical heading, we have classified articles that are strictly secular in vantage point (e.g. a psychological or sociological article) as well as articles that broach the subject of biblical gender issues from a non-evangelical point of view. In some cases this latter group of articles represents radical feminists whose teaching is undeniably unbiblical and, since their beliefs show that they have no claim to anything that is distinctively evangelical, we felt it would be a misrepresentation to classify them alongside evangelical feminists. Finally, under the Undeclared heading, we have listed those articles that do not give sufficient indication of their stance for us to classify them more specifically.
A final note of interest to our readers. Upon compiling these bibliographies, they will also be posted on our website. This then, will be a resource that is always in progress and always growing. Over time, in addition to staying on top of the current literature, we also intend to work our way back as far as we can go through previous gender-related publications. As this information is compiled it too will be posted on our website (www.cbmw.org).
Complementarian Authors/Articles
Baugh, S. M. "Relativizing Paul." Journal for Biblical Manhood and Womanhood 5 (2000) 1-12.
Baugh presents the egaltitarian view of I Tim. 2:12 which understands the command as no longer applicable due to special circumstances (namely cult prostitution) that they believe limits the command to the original recipients in Ephesus only. Baugh, then, overturns this hypothesis based on its lack of convincing evidence.
Bolt, Peter G. "If the Son Shall Make You Free..." Journal for Biblical Manhood and Womanhood 5 (2000) 13-17.
Bolt documents how various feminists have begun to press for the international illegality of churches that would differentiate roles and spheres of authority on the basis of gender. Bolt, then, turns his attention to demonstrating the inconsistencies and wrong-headedness of such thought.
Carlson, Allan. "Domestic Partners." World 15 (2000) 29-32.
Carlson looks at marriage from a sociological and historical standpoint, and points out that marriage as an economic union has historically stabilized secular marriages. He then attempts to show how the division of work and home has traumatized marriage and family life. Carlson concludes with some political and personal suggestions for reclaiming a measure of traditional family values.
Chapell, Bryan. "Alpha Male meets Alpha and Omega." World 15 (2000) 22-26.
Chapell draws out some of the practical implications of complementarian understanding of headship and submission.
Chin, Steve. "Marriage is Multicultural." World 15 (2000) 62-63.
Chin argues that heterosexual marriage is not "merely a product of Judeo-Christian thinking." Rather, it is an institution spanning all cultures and times.
Cottrell, Jack. "The Gender of Jesus and the Incarnation: A Case Study in Feminist Hermeneutics." Stone-Campbell Journal 3 (2000) 171-194.
Cottrell examines how some feminists handle the incarnation of Christ as a male. Cottrell begins with a helpful summary of the various feminist responses, and then he offers a careful, systematic rebuttal of the feminist hermeneutic and consequent readings.
Donnelly, Elaine. "GI Janes." World 15 (2000) 58-60.
Donnelly depicts how feminists have pushed their agenda, with a great deal of success, in the United States military, thereby changing the military's top priority from one of "military readiness" to one of androgynous social experimentation.
Jeffrey, David Lyle. "Death of Father Language." Journal for Biblical Manhood and Womanhood 4 (2000) 1-16.
Jeffrey depicts the failure of inclusive language in its attempt to reconfigure the "Fatherhood of God." Demonstrating his point from the Scriptures (especially the words of Jesus), Jeffrey shows how such "goddess religions" clearly fall short of being Christian.
Jeffrey, David Lyle. "Inclusive Language and Worship." Journal for Biblical Manhood and Womanhood 4 (2000) 10-16.
Jeffrey discusses a number of linguistic issues leading up to his main point, namely, the link between language and worship. Jeffrey notes that the Scriptures give to us the language of worship and that this is indeed a grace. In Jeffrey's own words, then, we redefine this language "at the absolute peril of our unity in Christ and oneness with the Father." Moreover, Jeffrey insightfully notes that "our language of worship" always reveals "what it is we really do worship."
Jones, Peter. "Androgyny: The Pagan Sexual Ideal." Journal of Evangelical Theological Society 43 (2000) 443-469.
Jones labors the point that the "new sexuality" (as especially manifested in homosexuality) is vitally linked with, and indeed, is an expression of a re-emerging paganism. Jones notes that paganism is, at root, monistic. Then, as he traces this thought throughout history, Jones shows the powerful link between monistic paganism and the accompanying elimination of sexual distinction. In this way, Jones explains the spiritual elevation of the androgynous and the homosexual (as an expression of androgyny) in classic and contemporary paganism.
Maynard, Roy. "Fatherhood Canceled in Primetime TV." World 15 (2000) 34-36.
Maynard relates the shifts in television's depiction of family life (fatherhood in particular) of the past several decades. According to Maynard, the traditional family is often mocked, and fathers, in particular, are disparaged as shiftless and hopeless bunglers.
Montoya, Alex D. "Homosexuality and the Church." The Master's Seminary Journal 11 (2000) 155-168.
Montoya examines the pressure which contemporary society exerts on the evangelical church in regards to homosexuality. The author outlines the hermeneutic and interpretation of pro-homosexual scholars on the key biblical texts. He then rebuts those interpretations with traditional evangelical exegesis. The article then concludes with four practical implications for the church in response to the homosexual issue.
Veith, Gene Edward. "We are Family." World 15 (2000) 6-8.
Veith contrasts God's plan for the family with the contemporary view of family and sexual ethics. Veith identifies several of the consequences of un-harnessing sex from the parameters of biblical marriage. In so doing, he briefly examinesd and forecasts future possibilities in terms of reproductive technologies.
Egalitarian Authors/Articles
Bailey, Kenneth E. "Women in the New Testament: A Middle Eastern Cultural View." Theology Matters 6 (2000) 1-10.
Bailey offers an egalitarian overview of gender roles in the New Testament. In so doing, he tries to incorporate a good bit of discussion concerning the Middle Eastern background. Unfortunately for Bailey, there are a number of places where his reconstructions are highly speculative (i.e. there appears to be no textual justification), and accordingly a number of them appear to be instances of special pleading.
Bailey, Kenneth E. "The Women Prophets of Corinth: A Study of Aspects of I Cor 11:2-16." Theology Matters 6 (2000) 11-15.
Bailey offers his exegesis of I Cor 11:2-16. Bailey's discussion is, yet again, encumbered by speculation and special pleading.
Belleville, Linda. "The Same Sex Challenge." Cornerstone 28 (2000) 47-50.
Belleville treats the issue of homosexuality via an investigation of I Cor 6:9-11 and I Tim 1:9-11. Specifically, she engages in a word study on the Greek terms arsenokoitai and malakoi. From her study, Belleville attempts to demonstrate that the New Testament is normatively opposed to homosexuality in all its expressions and not just specific abuses.
Belleville, Linda. "Paul, Homosexuality, and Celibacy: Part V of a Biblical Perspective on Sexuality." Cornerstone 29 (2000) 17-21.
Belleville engages the issue of homosexuality via an investigation of Rom 1:24-27. She rejects the interpretations of some that would suggest this text speaks of homosexuals and heterosexuals that act contrary to their "orientation." Rather, Belleville demonstrates that this text treats all homosexual manifestations, and that Paul's argumentation is grounded in God's created design. Belleville also points out that such sexual sin is born out of the idolatrous exchange of worship of the creature rather than the creator. She also helpfully points out that while there are only a few passages that explicitly condemn homosexuality, the whole tenor of the Bible points adamantly to monogamy in heterosexual marriage. Hence, Belleville concludes with an affirmation of singleness and a call for celibacy apart from heterosexual marriage.
Diego, Aida Melendez. "Hispanic Women's Ministry in the Local Church." Church & Society (2000) 42-51.
It appears that Diego selectively adjusts her exegesis to fit her practice as an ordained minister in the Presbyterian Church. She suggests valuably (p. 46) that our views on gender issues should arise from Scripture. In her discussion of biblical texts, however, she fails to discuss even one passage that supports the notion of role distinctions. Here again, we see the tendency to take Gal. 3:26-28 (which clearly speaks of redemption) out of context and absolutize it as a proof text for a full-blown gender equity. Helpfully, Diego points out the esteemed view of women in the Bible, as well as the equality of essence that the Bible maintains. As with most egalitarians, however, Diego fails to acknowledge all of the biblical teaching.
Giles, Kevin. "A Critique of the ‘Novel' Contemporary Interpretation of 1 Timothy 2:9-15 Given in the Book, Women in the Church. Part I." The Evangelical Quarterly 72 (2000) 151-167.
Giles summarizes and critiques Women in the Church, edited by Kstenberger, Schreiner, and Baldwin. This is the first part of a two-part article, in which Giles asserts that the exegesis in the book is neither "historic" nor correct. Giles frequently criticizes the authors of this book as unscholarly, emotive, and full of special pleading. Yet often Giles merely asserts and fails to establish his case.
Giles, Kevin. "A Critique of the ‘Novel' Contemporary Interpretation of 1 Timothy 2:9-15 Given in the Book, Women in the Church. Part II." The Evangelical Quarterly 72 (2000) 195-215.
Giles critiques what he sees as the main weaknesses of Women in the Church edited by Kstenberger, Schreiner, and Baldwin. Giles argues that their understanding of "creation orders" is novel, that they adapt and spin the term "role," and that they intentionally employ evasive language all in an effort to preserve power and privilege. Giles also accuses the authors of proof-texting and then moves on to offer an alternate interpretation of the text. In his own interpretation, he limits the application of the passage based on the belief that Paul's prohibition to women came either as a result of certain women in this specific situation who were teaching heresy, or as a concession to the surrounding culture. This is obviously an emotionally charged issue for Giles, and he appears to be guilty of many of the charges he levels at complementarians. He presumes to know the motives of the authors and simply assumes that complementarians are all duplicitous persons seeking to maintain advantage. He fails to acknowledge their concern to represent the biblical teaching and application on this matter. Moreover, he simply asserts that the whole tenor of the Bible stands against two or three texts, to which complementarians supposedly cling. In the end, however, Giles fails to overturn the complementarian view on exegetical grounds or show that his reading of the Bible is superior. It appears that Giles thinks he is not susceptible to his own presuppositions, but his reconstruction, which is primarily built on arguments from silence should prove otherwise.
Gorsuch, Nancy J. "Gender as Construct and Category in Pastoral Theology: A Review of Recent Literature." Journal of Pastoral Theology 10 (2000) 96-111.
Gorusch reviews several of the recent contributions to the study of gender issues by pastoral theologians. On the whole, Gorsuch seems to be pleased with the three trends she identifies in the recent literature she surveyed. These trends include a praxis orientation, the inclusion of newer perspectives, and their move toward understanding gender more as the product of social construct.
Hernandez, Yolanda. "Hispanic/Latina Presbyterian Women." Church & Society (2000) 35-41.
Hernandez represents the response of fourteen Latin American women to the General Assembly of the PC-USA regarding the adoption of a statement in 1998 on Church Growth Strategy for Racial Ethics. Accordingly, she reveals the commendable desire on the part of these women to be involved in ministry through the PC-USA to the Hispanic community. There appears to be an error in her reasoning, however, in the assumption that women must be ordained as elders in order to be involved in ministry to the community (p. 37).
Ince, Gwen. "Judge for Yourselves: Teasing out Some Knots in I Corinthians 11:2-16." Australian Biblical Review 48 (2000) 59-71.
Ince suggests that "gender differentiation conventions" are overturned on her reading of this passage. She notes that some portions of this text are problematic for egalitarians. But she attempts to show that this passage is fundamentally eschatological in orientation, and hence on this view, arguments from creation cease to apply. It appears that, on her reading, such an emphasis warrants throwing off all role differentiation between sexes.
Murphy, Anne. "What Difference Does Gender Make?" Priests & People 14 (2000) 303-308.
Murphy attempts to trace, in outline form, the recent historical developments of masculinity and femininity.
Nilsson, Nils-Olov. "The Debate on Women's Ministry in the Swedish Pentecostal Movement: Summary and Analysis." Pneuma: The Journal of the Society for Pentecostal Studies 22 (2000) 61-83.
Nilsson depicts the progression of the Swedish Pentecostal Movement towards the acceptance of female elders. After tracing some of the historical progression, Nilsson attempts to summarize the complementarian and egalitarian views. Unfortunately, she caricatures the complementarian view at points. Moreover, her hermeneutic is reductionistic in that it appears, a priori, to call for the overturning of the "Pauline problem texts" on the basis that they are ad hoc in nature. The problem, however, is that she simply asserts this as true rather than demonstrating exegetically that it is true.
Stackhouse, Jr., John G. "History Clearly Teaches-What? The Uses of History in Evangelical Gender Debates." Crux 35 (2000) 11-15.
Stackhouse demonstrates how arguments from biblical and church history have been employed to support both the complementarian and egalitarian views. In reviewing how the data have been variously interpreted, however, Stackhouse appears to give the impression that while we can examine church and biblical history descriptively, the matter of determining what is authoritatively prescriptive may be unattainable in light of our historical-locatedness. As such, it appears that Stackhouse has conceded too much to the postmodern ethos.
Tillman, Jr., William M. "The Southern Baptists' View of Women in Ministry." Priscilla Papers 14 (2000) 13-16.
Tillman reflects on the "typical" Southern Baptist view of women in ministry. Sadly, in so doing, Tillman offers a massively caricatured picture based purely on his impression of what the "unspoken" ground-rules are. Accordingly, his article fails to make a positive contribution to the discussion.
Trull, Joe E. "Is the Head of the House Home?" Priscilla Papers 14 (2000) 3-7.
Trull argues that Eph 5:21-6:9 teaches "mutual submission." As such he dismisses any notion of a husband's authority in the home.
Watson, Francis. "The Authority of the Voice: A Theological Reading of 1 Cor 11:2-16." New Testament Studies 46 (2000) 520-536.
Watson initially suggests that a reading of this text in strict support of complementarian or egalitarian positions falls short of Paul's intent. From there, he then presents his exegesis of the text, wherein he asserts that the notion of interdependence is the key to Paul's thought on gender. Though he raises some valuable points, it appears Watson, like other egalitarians, limits his appreciation to one half of the Biblical teaching. Indeed, it appears that Watson appreciates the biblical emphasis of equality and mutuality. Unfortunately, it also appears that he super-imposes this one aspect on all of the data, and as such, fails to appreciate sufficiently the companion biblical teaching on gender role distinctions.
Wilkinson, Loren. ""Post-Christian" Feminism and the Fatherhood of God." Crux 36 (2000) 16-30.
Wilkinson surveys much of "Post Christian" feminist thought regarding the notion of God as Father. While demonstrating much sympathy with some of the feminist critiques of a patriarchal Christianity, Wilkinson nevertheless maintains that all believers rightly call God "father" through Jesus Christ.
Williams, David T. "Gender in the Trinity." Journal of Theology for Southern Africa 106 (2000) 51-59.
Williams offers a discussion of relations within the Trinity. He suggests that misunderstandings of this doctrine have led to hierarchical family relations and the mistreatment of women. Williams then corrects this perceived error by suggesting that there is not eternal order in the (immanent) Trinity. In this way, Williams declares that the pattern for marriage should therefore entail no expectation of leadership on the part of the husband or submission on the part of the wife. While Williams rightly notes the full essential equality of the persons of the Godhead, he wrongly denies the eternal order within the Godhead.
Non-Evangelical Authors/Articles
Benson, Peter. "Cross-Dressing with Jacques and Judy." Philosophy Now (2000) 28-30.
Benson gets his impetus from the philosophical hermeneutics (Deconstruction) of Jacques Derrida, especially as picked up in the thought of feminist Judith Butler. His primary assertion is that "binary" linguistic classifications (e.g. male/female, homosexual/heterosexual) are too limiting. Therefore he concludes that neither Derrida nor Butler have gone far enough, and that some of their inconsistencies reflect the fact that they have not completely escaped from binary classifications of gender. Nevertheless, Benson clearly celebrates the trajectory given by Derrida and Butler.
Bond, Susan L. "The Rhetoric of Gender and the Rhetoric of Folly: The Incompatibility of Two Feminist Approaches." Encounter 61 (2000) 297-319.
Bond compares and contrasts two different hermeneutical theories (both subsets of the "hermeneutics of suspicion") that undergird feminist interpretation of the Bible. In short, one approach attempts to deconstruct male "privilege" in interpretation and assert female "privilege," while the other approach attempts to undermine all claims to knowledge.
Bourgeault, Cynthia. "Why Feminizing the Trinity Will Not Work: A Metaphysical Perspective." Sewanee Theological Review 44 (2000) 27-35.
Bourgeault finds a feminized Trinity appealing because such a corrective, to her way of thinking, "yield tremendous gains," in terms of valuing females more. Nevertheless, Bourgeault rejects such an interpretation on the grounds that it does not fit her metaphysical grid. From that point on, there is very little discussion of gender and the Trinity, whereas more time is spent unpacking her Trinitarian metaphysic. As it turns out Bourgeault's metaphysic aims at offering more in terms of "gains" for gender equity. In suggesting that the Trinity is primarily to be understood in terms of process and not person, Bourgeault demonstrates that her metaphysic is imposed on the Bible rather than drawn from it.
Brown, Susan L. "The Effect of Union Type on Psychological Well-being: Depression Among Cohabiters Versus Marrieds." Journal of Health & Social Behavior 41 (2000) 241-255.
Brown attempts to examine the "psychological well-being" amongst married couples and co-habituating couples. From the data gathered, Brown indicates that cohabitors experience higher levels of relational instability and therefore report higher levels of depression than do married couples. Brown further notes that her research indicates that such results do not merely follow from the "types of people who choose to cohabit." That is, those who chose to cohabitate did not necessarily have a higher predisposition toward depression.
Cahill, Lisa Sowle. "Gender and Strategies of Goodness: The New Testament and Ethics." The Journal of Religion 80 (2000) 442-460.
Cahill devotes much of her attention to addressing the issue of how much and what kind of authority the New Testament should be granted in regards to contemporary ethics. Her article starts out flawed by suggesting that the New Testament is one among several authorities for Christian ethics. Then, in the latter third of the article, Cahill turns her attention to the relation between gender and ethics. Here, her treatment of the Bible is evident as she suggests that the "deutero-Pauline" epistles capitulated to cultural pressures and reversed the trajectory that Jesus had set in motion in regards to gender issues. Cahill proceeds to propose a "dialectical social model of Christian ethics." Clearly, however, such a revionist reading that fails in its view of canonicity and biblical authority will prove unacceptable to evangelical readers.
Chen, Sheryl Frances. "Some Problematic Aspects of Human Sexuality: Psychological Considerations." Cistercian Studies 35 (2000) 345-360.
Chen offers a discussion of human sexuality, with particular reference to the issue of celibacy. In the course of the article Chen discusses fantasy, masturbation, and homosexuality. True to the title, Chen is concerned to evaluate issues from a purely psychological perspective. Consequently, a number of her conclusions run contrary to complementarian thought.
Cornish, Blake M. "Sexual Orientation and the Constitution." Church & Society (2000) 107-110.
Cornish asserts that the courts, in time, will give equal protection under the law for homosexuals. He offers no biblical justification of homosexuality, but simply assumes that the fully equitable embrace of homosexual activity across the board is a good thing.
Crusemann, Marlene. "Irredeemably Hostile to Women: Anti-Jewish Elements in the Exegesis of the Dispute About Women's Right to Speak (I Cor. 14:34-35)." Journal for the Study of the New Testament (2000) 19-36.
Crusemann operates on the assumption that texts that seem to call for submission on the basis of gender are intrinsically "hostile to women." Crusemann interprets these texts as being unabashedly misogynistic. Her exegesis, however, is fully dismissive of authorial intent.
Dixon, Lorraine. "Reflections on Pastoral Care from a Womanist Perspective." Contact 132 (2000) 3-10.
Dixon discusses the possible distinctives of pastoral care from black women.
Dowell, Susan. "From Daphne Hampson to Angela West: Some Issues in Recent Feminist Theology." Sewanee Theological Review 44 (2000) 50-59.
Dowell discusses some of the recent discussions under the banner of Christian feminism. Dowell presents some of the internal conflicts and then offers her own suggestions for the way forward.
Dufour, Lynn Resnick. "Sifting Through Tradition: The Creation of Jewish Feminist Identities." Journal for the Scientific Study of Religion 39 (2000) 90-106.
Dufour seeks to examine how women who are both Jewish and feminist and integrate their religious heritage with their feminism. After reporting on the procedure and findings, the author then proposes three primary models as explanations of how these women have assimilated these identities. The failure of this article (and much contemporary assessment) is the default equation of patricentrism with evil. Biblically speaking, however, patricentrism is very different from the evil villain that feminist scholars make it out to be. No doubt in a fallen world, there are evidences of patriarchal abuses. (That the Bible so honestly reports those is one evidence of its truthfulness and trustworthiness.) Nevertheless, the Bible is also clear in its teaching that such abuses spring from the hardness of sinner's hearts in a fallen world and not from the structure that God has created and redeemed as good. Accordingly, what needs correction is not the structure (which of itself is good), but the heart.
Faver, Catherine A. "To Run and Not Be Weary: Spirituality and Women's Activism." Review of Religious Research 42 (2000) 61-78.
Faver interviewed fifty Episcopalian women to examine the link between women's activism and spirituality. Accordingly, she theorizes and concludes that the link was fundamentally relational in nature. This study is nearly a pure sociological endeavor.
Fish, Linda Stone. "Hierarchical Relationship Development: Parents and Children." Journal of Marital & Family Therapy 24 (2000) 501-510.
Fish discusses the potential value of hierarchical relationships between parents and children. She is quick to point out that hierarchical relationships are not intrinsically bad. Rather, it is the abuse of hierarchy that is to be avoided. Fish proposes a model whereby parents and children can be aided toward eventual mutuality by progressing healthily through the various stages of hierarchical interaction. From a sociological vantage point, the author presents some helpful insights. From a theological evaluation, however, one finds her definition of complementarity wanting. That is, her equation of complementarianism with hierarchy is only half correct. One whishes that more might be said in regard to things like male/female "equality of essence" and sacrificial love, though from a secular standpoint one can understand why these concepts are not present.
Gaventa, Beverly Roberts. "Is Galatians Just a ‘Guy Thing'? A Theological Reflection." Interpretation 54 (2000) 520-536.
Gaventa notes that Galatians exhibits a decidedly masculine tone, and as a result she seeks to read the letter in a way that will glean implications for women. Gaventa, then, rightly notes that the most important aspect of any believer's life is his or her "in Christ" union. From this she suggests that women measure their significance via their "in Christ" union and not primarily by other "yardsticks" such as physical attractiveness or workplace achievements. After some of her valuable comments, however, Gaventa appears to push Paul's argumentation beyond Paul's intent. Whereas Paul, in Galatians 3:28, lays out the full essential equality of human beings in regards to redemption, Gaventa presses beyond this to an absolute denial of any gender distinctives in all of life. The problem for her interpretation, however, is that Paul does not so argue, nor does the New Testament anywhere present, androgyny as the product of redeemed humanity.
Greeff, A. P. "Characteristics of Families that Function Well." Journal of Family Issues 21 (2000) 948-962.
Greeff attempts to identify key sociological factors in "families that function well." After explaining the method, the participants, and the procedure the author then presents the results along with his analysis of them. Greeff finds that characteristics related to good communication and conflict resolution are integral to a healthy family life. Other indicators include the sexual relationship, leisure time, and family loyalty.
Jones, Rebecca. "The New Minority to Protect under Title IX." The Education Digest 65 (2000) 20-27.
Jones discusses how Title IX has been empowered recently to prevent discrimination against homosexual students in public schools. (Note: This author should not be confused with CBMW's Council Member by the same name.)
Kahl, Brigitte. "No Longer Male: Masculinity Struggles Behind Galatians 3:28?" Journal for the Study of the New Testament 79 (2000) 37-49.
Kahl views Gal. 3:26-28 as a massive throwing off of male distinctives and authority. Clearly Kahl views hierarchy as evil. In her reading of the text, Gal. 3:28 unveils a "liberating vision of egalitarian inclusiveness." It appears, however, that Kahl is doing some reading in, to extend this understanding from the realm of salvation to a repudiation of all authority structure.
Kaufman, Gayle. "Do Gender Role Attitudes Matter? Family Formation and Dissolution Among Traditional and Egalitarian Men and Women." Journal of Family Issues 21 (2000) 128-144.
Kaufman conducted a study to examine the "effect of gender role attitudes" (e.g. traditional vs. egalitarian) on the likelihood of cohabitation, the desire for and having of children, and likelihood of divorce over a progression of five years. Her findings indicate that egalitarian men are more likely to cohabitate and that egalitarian women are less likely to plan for and then actually have children than their more traditional counterparts. She also found that, in her sample, egalitarian men were less likely to divorce than were those of a more traditional mindset.
Kessler, John. "Sexuality and Politics: The Motif of the Displaced Husband in the Books of Samuel." The Catholic Biblical Quarterly 62 (2000) 409-423.
Kessler admirably attempts an intra-textual reading of the narrative. He is not, however, an evangelical, as he suggests that it matters not whether David was an actual historical figure or just a literary creation. His aim in this essay is to trace the progression of David's relationship to three other marriages in the narrative of 1 and 2 Samuel. From this, he points out that the narrator intends the reader to see a downward progression in David's demeanor. Kessler concludes that David is undoubtedly an example of God's gracious forbearance. Additionally, Kessler's conclusion serves as an attempt to contrast the two versions of marriage offered in the text. On the one hand it appears that "sexual appropriation" for political status is affirmed. But on the other hand, a compelling vision of monogamous and tender-hearted union is also demonstrated, and is, in fact, esteemed more highly in view of the narrative's progression.
Knox, David. "Attitudes and Behavior of College Students Toward Infidelity." College Student Journal 34 (2000) 162-164.
Knox essentially presents a secular sociological study of the attitudes of college students towards unfaithful partners in a dating relationship. Interestingly, there remains on the part of the majority, an instinctual belief that infidelity is wrong. The article does not make clear why these students believe infidelity to be wrong, nor does it offer a basis for doing so.
Konieczny, Mary Ellen. "Resources, Race, and Female-Headed Congregations in the United States." Journal for the Scientific Study of Religion 39 (2000) 261-271.
Konieczny reports on research conducted on "female-headed" congregations. Accordingly, she reports her findings on the locations, sociological makeup, and characteristics of most "female-headed" congregations in the United States. From her study, she reportst that "female-headed" congregations are most often found in urban areas, with the most pronounced numbers in African American and mixed race congregations. Moreover, she reports a general lack of "organizational resources" in the female led churches.
Lehrman, Nathaniel S. "Homosexuality: A Political Mask for Promiscuity: A Psychiatrist Reviews the Data." Tradition 34 (2000) 44-62.
Lehrman, a Jewish psychiatrist, attempts to assert the incompatibility of homosexuality with Orthodox Jewish belief. Accordingly, he attempts to expose the false beliefs that support the acceptance of homosexuality, especially in Jewish thought.
Lippa, Richard A. "Gender-related Traits in Gay Men, Lesbian Women, and Heterosexual Men and Women: The Virtual Identity of Homosexual-Heterosexual Diagnositicity and Gender Diagnositicity." Personality 68 (2000) 899-911.
Lippa reports on the procedures and results of three studies aimed at examining the relationship between gay persons and their preferences and interests as measured in terms of gender diagnositicity. From these studies, he concludes that "gay men and lesbian women are intermediate between heterosexual men and women," in terms of their interests.
Lowe, Mary Elise. "Theology Update: Woman Oriented Hamartiologies: A Survey of the Shift From Powerlessness to Right Relationship." Dialog: A Journal of Theology 39 (2000) 119-139.
Lowe identifies the various themes recently advanced by leading feminist scholars on the doctrine of sin as it pertains particularly to women. After reviewing and evaluating several recent works, Lowe concludes by offering several synthetic suggestions for steering the future development of feminist studies of sin. is helpful insofar as it provides concise summaries of the leading feminist scholarship on the doctrine of sin. Nevertheless, as evangelical readers might imagine most, if not all, of the suggestions advanced are disappointing from the biblical point of view.
Macy, Gary. "The Ordination of Women in the Early Middle Ages." Theological Studies 61 (2000) 481-507.
Macy explores the significance of several references to the practice of women's ordination in the Middle Ages. After examining the evidence Macy concludes that "at least some medievals, including bishops and popes, considered deaconesses and abbesses to be ordained as any other cleric, given the definition of ordination used during these early centuries." At that point, Macy attempts not to demonstrate the theological normativity of such a historical finding, but to point out the difficulty of drawing theological norms from historical findings.
McFarland, Ian A. "A Canonical Reading of Ephesians 5:21-33 Theological Gleanings." Theology Today 57 (2000) 344-356.
McFarland appears to locate himself in the Post-Liberal community. Hence, the most troubling aspect of the article is his hermeneutical approach. On the one hand, he finds that Paul is actually espousing role differentiation in this text. On the other hand, however, McFarland appears to suggest that such an assertion is a misguided (and therefore not binding) application of the command to mutual submission in verse 21.
Merz, Annette. "Why did the Pure Bride of Christ (2 Cor 11.2) Become A Wedded Wife (Eph 5.22-33)? Theses About the Intertextual Transformation of an Ecclesiological Metaphor." Journal for the Study of the New Testament 79 (2000) 131-147.
Merz operates on the assumption that Ephesians is a pseudipigraphical work. Accordingly she understands there to be tension between the Pauline and Pseudo-Pauline teachings on marriage. In this way, Merz makes a mockery of the Pauline corpus. Hence, evangelical readers are not likely to find this article helpful in seriously engaging the gender issues debate.
Mizell, C. Andre'. "All My Children, The Consequences of Sibling Group Characteristics on the Marital Happiness of Young Mothers." Journal of Family Issues 21 (2000) 858-887.
Mizell investigates how the number and gender composition of one's children affects the marital and maternal happiness of young mothers. After a presentation of the method, Mizell reports on the findings, from which he suggests that the issue of family size only becomes significant when the gender composition is under consideration. Mizell then reports that the highest satisfaction is reported for the ‘all sons' group. He further reports that having all daughters brings no significant impact either way, and that a group of mixed-gender offspring brings the lowest reports of maternal and marital satisfaction.
Nigosian, S. A. "Feminist Interpretation." The Near East School of Theology Theological Review 21 (2000) 74-87.
Nigosian advocates a feminist interpretation of the Bible in response to the patriarchalism of the Bible's own authors. After identifying the male culture of the Bible, the author then turns attention to the significance of many women in the Old Testament narrative. There are however, a couple of problems in this article. First, it appears, at points, that Nigosian is happy to doubt the truthfulness of the Scriptures. For instance, Nigosian insinuates that the depiction of Eve-a woman-as the first to sin against God is a product of patriarchal revisionism. Secondly, no complementarian would dispute the value, dignity, and significance of women in the Scriptures. As such, Nigosian's rehearsal of female significance in the Old Testament, is neither new nor surprising to complementarians.
Noland, John. "Romans 1:26-27 and the Homosexuality Debate." Horizons in Biblical Theology 22 (2000) 32-57.
Noland lays out in summary fashion the major objections to taking Rom. 1:26-27 as a straightforward condemnation of homosexuality. Then he singles out one recent objector whose argumentation he perceives to be the strongest. The objector he identifies is Bernadette Brooten, and her objection suggests that Paul's view of homosexuality is born out of his patriarchy and should therefore be discounted as a binding ethic. After outlining Brooten's argumentation, Noland then gives his reasons for disagreeing with her. Nevertheless, Noland clearly has some affinities for the feminist movement. Moreover, while he does conclude that Brooten has misinterpreted Rom. 1:26-27, he never clearly states whether or not Paul's view here should constitute a normative ethic.
Rehmann, Luzia Sutter. "German-Language Feminist Exegesis of the Pauline Letters." Journal for the Study of The New Testament (2000) 5-18.
Rehmann documents the hermeneutic of "German-language feminists." In this hermeneutic, much attention is paid to the history of the interpretation of Paul, which, on this view, has been irredeemably androcentric. In place of the "traditional" reading, these feminist scholars believe that an altogether new paradigm is needed.
Rodriguez, Eric M. "Gay and Lesbian Christians: Homosexual and Religious Identity Integration in the Members and Participants of a Gay-Positive Church." Journal for the Scientific Study of Religion 39 (2000) 333-347.
Rodriguez explores the experiences of gay men and women as they attempt to integrate their homosexual and religious identities in the context of a local church that affirms homosexuality. The findings suggest that their church helped them "achieve" this integration, and that a higher degree of involvement brought a higher degree of satisfactory integration. Of course, the sad fact is that such a church is really only helping persons to integrate sin deeper into their lives, all in the name of tolerance.
Rowe, Mary Hannah. "30 Years of Women's Ordination." Dialog: A Journal of Theology 39 (2000) 206-213.
Rowe, an avowed feminist, displays both a remarkable triumphalism and inordinate amount of eisegesis in celebrating her own ordination. Autobiographical in nature, Rowe tears text from contexts to support her various actions and stances. Rowe has also long stood in open support of homosexual ordination. Moreover, her attitude toward hermeneutics is pluralistic, and it appears that from her vantage point, nothing can disqualify an individual from receiving the grace of God in the person and work of Jesus Christ.
Saller, Richard P. "Pater Familias, Mater Familias, and the Gendered Semantics of the Roman Household." Classical Philology 94 (2000) 182-197.
Saller traces the various usages of the Latin terms "Pater Familias" and "Mater Familias." The author recognizes that such terms, as used in the present day, come "heavily loaded with conceptual baggage." Saller attempts to show that the classical understanding and the contemporary stereotype do not necessarily match up.
Sayer, Liana C. "Women's Economic Independence and the Probability of Divorce." Journal of Family Issues 21 (2000) 906-943.
Sayer investigates whether or not "women's economic independence" increased the likelihood of divorce. After detailing the procedure and the results, she concludes that the relationship between a wife's economic independence and the likelihood of divorce is insignificant. Sayer suggests that previous studies misidentified such a factor because they failed to account for other variables in the decision to divorce, such as "marital commitment and satisfaction."
Schaeffer, Kim W. "Religiously-Motivated Sexual Orientation Change." Journal of Psychology and Christianity 19 (2000) 61-70.
Schaeffer reports on her survey of attendees at an Exodus International conference to examine the viability of changing from homosexual to heterosexual orientation due to religious belief. Following a discussion of the procedure, Schaeffer notes (with certain caveats in place) that participants in the study generally reported an increase in heterosexuality accompanied by reports of high "religious motivation and positive mental health."
Sheehan, Mary Ellen. "Vatican II and the Ecclesial Ministry of Women: Ongoing Challenges in the Roman Catholic Church." Toronto Journal of Theology 16 (2000) 51-61.
Sheehan looks at the impact of Vatican II on the ministerial roles of women within the Roman Catholic Church. Accordingly she examines the developments in Vatican II. Then, she traces some of the historical fallout of the Vatican II for women's ministry roles in the "North American context."
Sherkat, Darren E. "‘They That Be Keepers of the Home': The Effect of Conservative Religion on Early and Late Transitions into Housewifery." Review of Religious Research 41 (2000) 344-358.
Sherkat attempts to examine the link between women of conservative evangelical belief (though the author seems to label these women "fundamentalist" in a disparaging sense, her definition of "fundamentalist" apparently centers on the issue of inerrancy) and the likelihood that they will choose to be housewives during their childrens' "tender years." Not surprisingly, Sherkat finds that evangelical women are more likely to put a priority on being at home over the pursuit of a career.
Snyder, Mary Hembrow. "Feminist Christology: Revelation in Lima." Toronto Journal of Theology 16 (2000) 155-166.
Snyder proposes questions aimed at the further development of feminist Christology. Sadly, however, her vision is far removed from anything the Bible would conceive of as Christian. For, instance, Synder, who is also a Liberation theologian, suggests that "the locus of God's revelation at this point in time is primarily in the violated women of this world." Moreover, she conceives of God as "the Presence" and Christ as the merely human "Christ/a". Accordingly, her syncretistic and pantheistic version of Christology fail to qualify as Christian Christology.
Sorensen, Sandy. "Women's Rights: How Far Have We Really Come?" Church & Society (2000) 86-91.
Sorenson decries contemporary American culture as still being too patriarchal and female unfriendly. She exhibits common feminist concerns and complaints, and her comments offer little more than the standard feminist rhetoric.
Standhartinger, Angela. "The Origin and Intention of the Household Code in the Letter to the Colossians." Journal for the Study of the New Testament (2000) 117-130.
Standhartinger writes with the intention of explaining the thrust and location of the "household code" in Colossians. On first reading, Standhartinger suggests that Col. 3:18-4:1 has an awkward fit and appears to contradict Col. 3:11. But then she attempts to demonstrate how the household code does not teach subordination. Standhartinger's argument, however, seems to be a case of special pleading.
Tobler, Judy. "Beyond a Patriarchal God: Bringing the Transcendent Back to the Body." Journal of Theology for Southern Africa 106 (2000) 35-50.
Tobler, a radical feminist, suggests that the "patriarchal" deity of Judaism and Christianity has been terribly oppressive to women throughout history. And hence to achieve genuine "feminist spirituality," Tobler concludes that women must look past or reconceptualize such a "patriarchal" God.
Wolfinger, Nicholas H. "Beyond the Intergenerational Transmission of Divorce: Do People Replicate the Patterns of Marital Instability They Grew Up With?" Journal of Family Issues 21 (2000) 1061-1086.
Wolfinger reports on the findings of a survey examining the generational linkage of divorce. From this study, Wolfinger concludes that virtually regardless of economic standing, children who grow up in homes ruptured by family instability, in terms of multiple divorces, are more likely to experience divorce in their own adult years.
Zimmerman, Toni Schindler. "Marital Equality and Satisfaction in Stay-at-Home Mother and Stay-At-Home Father Families." Contemporary Family Therapy 22 (2000) 337-354.
Zimmerman reports on a comparison study of "stay-at-home mother and stay-at-home father families." The findings indicate marital satisfaction in both cases, but also noted that such satisfaction stems more from a perception of equality in the marriage relationship than from the gender of the spouse who stayed at home. The study also notes that mothers, across the board, reported more exhaustion than the fathers. Not surprisingly, however, this study betrayed its captivity to an egalitarian notion of equality. As such, there was no indication that while being equal in terms of personhood and worth, fathers do bear a primacy of responsibility and leadership in the home.
Undeclared Authors/Articles
Adeney, Miriam. "Women in the World Christian Movement." Crux 35 (2000) 31-38.
Adeney depicts the various roles of American Christian women in the history of missiological endeavors.
Akkara, Anto. "Church Meeting Challenged by Debate on Human Rights and Homosexuality." ENI Bulletin 14 (2000) 25-26.
Akkara documents the debate over homosexuality issues in the World Alliance of Reformed Churches.
Allen, Julie. "Homonegative Christians: Loving the Sinner but Hating the Sin." Journal of Psychology and Christianity 19 (2000) 258-269.
Allen attempts to discern whether or not Christians actually practice a "love the sinner, hate the sin" demeanor towards various classifications of homosexuals. She concludes from the study that some Christians do make such a distinction whereas others were simply classified as "homophobic."
Brauns, Frauke. "Germany's Churches Oppose Government Recognition of Gay Partnerships." ENI Bulletin 14 (2000) 6-7.
Brauns discusses the resolution of Germany's protestant and Catholic churches to oppose the government's proposal of a bill to legalize homosexual unions.
Brown, Stephen. "Germany's 3rd Woman Bishop Says Her Election Should be Seen as "Natural"." ENI Bulletin 18 (2000) 12-13.
Brown discusses the election of Germany's third female Lutheran bishop.
Cloud, Henry. "The Spiritual Dimension of Dating." Christian Single 22 (2000) 30-33.
Cloud attempts to offer some basic biblical guidelines for Christian singles in the dating scene. Insofar as the suggestions go, many of them are wise reminders to Christian singles, yet this article is not sufficiently critical of the concept of dating as a whole.
Cole, Sherwood O. "Biology, Homosexuality, and the Biblical Doctrine of Sin." Bibliotheca Sacra 157 (2000) 348-361.
Cole attempts to demonstrate the shortcomings of the biologically-based argument in favor of homosexuality. Moreover, Cole, proceeds to show the link between the existence of homosexuality and the "biblical doctrine of sin."
Crampton, Dave. "Sexuality Debate Splits New Zealand's Methodist Church." ENI Bulletin 14 (2000) 15-16.
Crampton depicts the division in New Zealand's Methodist Church over the issue of homosexual clergy.
Gay, Craig M. "‘Gender' and the Idea of the Social Construction of Reality." Crux 35 (2000) 2-10.
Gay critiques the notion that "gender" is merely a socially constructed reality. Indeed, Gay takes "gender" as his jumping-off point, and then turns most of his attention to critiquing the inconsistencies of what he terms the "constructionist position."
Hauerwas, Stanley M. "Resisting Capitalism: On Marriage and Homosexuality." Quarterly Review 20 (2000) 313-318.
Hauerwas insinuates that the framework for discussing the issue of the church's response to homosexuality points us in the wrong direction. He suggests that the teaching on homosexuality in scripture is unclear. Hence, according to Hauerwas, we should interpret the teaching through the "clearer" lens of Scriptural teaching on singleness and marriage. In this way, Hauerwas sees capitalism as the chief offender regarding the Bible's view of marriage.
Hays, Richard B. "Resisting Capitalism: A Response to Hauerwas." Quarterly Review 20 (2000) 324-326.
Hays responds to Hauerwas's view of the homosexual debate in the United Methodist Church. Hays commends Hauerwas for pointing out the influence of capitalism, and suggesting that we discuss this issue in the broader context of marriage. He critiques Hauerwas, however, especially for his insufficient recognition of Scripture's unambiguous teaching in defining our response to homosexuality.
Heckler-Feltz, Cheryl. "African-American Church Elects its First Woman Bishop." ENI Bulletin 13 (2000) 13-14.
Heckler-Feltz provides a discussion of the election of the first woman to the office of bishop in the African Methodist Episcopal Church.
Herlinger, Chris. "US Episcopal Church Reaches Compromise on Gay Relationships." ENI Bulletin 13 (2000) 17-18.
Herlinger discusses the U. S. Episcopal Church's rejection of the proposal to perform "ceremonial rites" for homosexual and non-married couples. The church, however, did pass a resolution to support unmarried, committed couples.
Jeffrey, Paul. "Gay Christianity Comes Out of the Closet in Latin America." ENI Bulletin 18 (2000) 21-22.
Jeffrey depicts the formation and growth of new homosexual denominations in Latin America.
Jones, Jim. "Anne Graham Lotz Launches Five-City Revival Tour." Christianity Today 44 (2000) 20.
Jones discusses Lotz's "Just Give Me Jesus" revival tour. It also provides her understanding of women's roles in ministry which does limit the office of Senior Pastor to qualified males but does not prohibit women from preaching.
Kellner, Mark A. "Presbyterians Reject Same-Sex Ceremonies." Christianity Today 44 (2000) 28.
Kellner recounts the decision of the Presbyterian Church USA's General Assembly to ban same sex marriage ceremonies.
Larsen, Bjarke. "Oslo Priest's Relationship Prompts Lively Debate in Norwegian Church." ENI Bulletin 18 (2000) 8-9.
Larsen discusses the appointment of a homosexual priest in the Lutheran Church of Norway and the subsequent debate that it sparked in the church.
LeBlanc, Douglas. "No Balm in Denver." Christianity Today 44 (2000) 25.
LeBlanc recounts the decision of the Episcopal General Convention (Denver 2000) not to bless same sex marriages.
Mattingly, Stacey. "Episcopal Church Faces the Sexuality Divide." Crisis 18 (2000) 17-22.
Mattingly recounts and analyzes the discussions and decisions regarding the affirmations of homosexual marriage by the Episcopal Church U.S.A. at the Triennial convention in Denver in the summer of 2000.
Moberly, Walter. "The Use of Scripture in Contemporary Debate about Homosexuality." Theology (2000) 251-259.
Moberly is primarily concerned to raise questions and foster discussions. As such, he offers points of consideration for both those who would oppose and those who would endorse homosexuality. To be sure, Moberly certainly raises questions that need to be asked, and he reminds homosexual opponents not to allow their convictions to be an occasion for self-righteousness. Nevertheless, he fails to add any new or previously overlooked elements to the discussion. Moreover, it appears that Moberly does not give adequate play to the overall tenor of the Scriptures in addressing this matter. In the end, he appears to suggest that much of the exegesis is too difficult to sustain dogmatic positions. Hence it appears that for the sake of "love" Moberly would prefer to concede this matter to the homosexuals; a view which hardly appears "loving" given his own comments regarding the link Paul establishes in seeing homosexuality as an important expression of idolatry in Rom 1:18-32.
Moloney, Daniel P. "Sex and the Married Missileer." First Things (2000) 45-51.
Moloney recounts the interaction between the United States Air Force and Lieutenant Ryan Berry. Early on in his career as a missileer, Berry had requested and obtained permission from his superior officers not to be assigned silo duty (which consists of 24 hours unsupervised shifts alone with one other individual) with a female officer. Berry, a Catholic, requested such a scheduling accommodation because, as a husband and father, he wanted to minimize the occasion for temptation in view of his biblical beliefs. Eventually, however, in the face of cultural pressures, some began to question Berry's motivations, and even went so far as to charge him with sexism. The remainder of Moloney's article demonstrates the poor fashion (including smear tactics) in which the USAF handled the situation, evidencing how widespread the cultural repudiation of biblical morality has grown.
Nolan, Michael. "Woman in Aristotle and Aquinas." The Thomist 64 (2000) 21-69.
Nolan labors to prove that Aristotle is being misunderstood, when his well-known quote is read as saying that women are defective males. Accordingly, Nolan offers a thorough and detailed exegesis of the phrase in question, calling attention to context, syntax, and how Aristotle used the term elsewhere. Following that lengthy discussion, Nolan then turns his attention to examining the response of Aquinas and Bonaventure to the Aristotelian phrase in question.
Ogletree, Thomas W. "Searching for the Real Problem: A Response to Hauerwas." Quarterly Review 20 (2000) 319-323.
Ogletree responds to Hauerwas's conception of the issues in the debate over homosexuality in the United Methodist Church. It appears that Ogletree advocates "optimal homosexual morality." That is, in view of human sinfulness, Ogletree appears to believe that the church should tolerate and incorporate homosexuals who maintain monogamous homosexual relationships.
Paulk, John. "Will We Offer Hope? Homosexuality and the Church." Cornerstone 29 (2000) 29-30.
Paulk, a former homosexual, advocates a stance whereby the church biblically opposes homosexuality while also embracing and aiding homosexuals who desire to repent.
Pulford, Cedric. "British Church Calls Moratorium on Homosexual Issue." ENI Bulletin 13 (2000) 18-19.
Pulford recounts the decision of Britain's United Reformed Church to leave the "issue of practicing homosexuals in the ministry" unresolved.
Rinehart, Paula. "Losing Our Promiscuity." Christianity Today 44 (2000) 32-39.
Rinehart charts the build-up to and consequences of the heavy promiscuity in contemporary society, especially in the teen through thirty age bracket. In response Rinehart advocates a return to traditional biblical abstinence outside of marriage, and she further suggests that there are signs of willingness to receive this message today, if the church will be authentic.
Rollinson, Andrew. "How Many Sexualities?: Norms and Diversity in Ethics and Pastoral Care." Scottish Bulletin of Evangelical Theology 18 (2000) 128-141.
Rollinson treats the issue of sexual orientation with particular attention paid to the concerns of pastoral care. Rollinson provides a biblically balanced treatment of the subject. He points out the Bible's rejection of homosexual activity as well as the fallacy of equating sexual orientation with personal identity. But he is also quick to call the church to be a healing community for homosexuals, while standing against all sexual activity outside of marriage.
Sandri, Luigi. "Pope John Paul Expresses "Bitterness" as Gays Hold Festival in Rome." ENI Bulletin 13 (2000) 20-21.
Sandri recounts Pope John Paul II's rebuke of the gay World Pride 2000 festival in Rome.
Sneed, Cindy. "For the Love of My Father." Christian Single 22 (2000) 16-17.
Sneed encourages the reader to look at earthly fathers through a biblical lens.
Sneeringer, Christine. "Did God Make Me Gay?" Campus Life 59 (2000) 60-63.
Sneeringer's teen-oriented article offers testimony to how God freed a young woman from her lesbianism via the prayers and support of Christians in a local church.
Suchard, Derek. "Despite Growing Tolerance, Dutch Churches are Divided on Gay Marriage." ENI Bulletin 18 (2000) 10-11.
Suchard notes the remaining division in Dutch churches over the issue of homosexual marriage on the heels of movement in the Dutch parliament toward approving homosexual marriage.
Walker, Jon Kent. "Don't Waste the Grace." Home Life 4 (2000) 14-18.
Walker is concerned with reminding his readers to look at marriage from an eternal perspective. From that vantage point then, he seeks to provide a variety of practical and biblical insights for directing Christian marriage.
Wiker, Benjamin D. "Drawing a Hemline." Crisis 18 (2000) 33-35.
Wiker advocates a return to modesty via the dress code in the university. After illustrating with a couple of examples, Wiker suggests that "our intellectual and sexual attentions are inversely proportional." Moreover, he argues that immodesty in dress inevitably reduces women to sex objects. Though it appears that Wiker has bought into the fallacy that the only distinctions between the genders has to do with their sexual organs, he nevertheless, rightly recognizes the primary concern that the university should have to educate the intellect.
Wolfe, Christopher. "Born to be Defiled?" World (2000) 51-54.
Wolfe takes on the reductionistic "gay gene" theory which attempts to equate homosexuality with race and thereby win legislated acceptance condoning homosexuality across the board.
Zoba, Wendy Murray. "A Woman's Place." Christianity Today 44 (2000) 39-48.
Zoba depicts the significant history of women in missions. Tracing that history up to the present, Zoba notes that several features of the 20th century may have stifled women's involvement in global missions. Though she possibly tips her hand with a few subtle comments that could be read as egalitarian, Zoba's primary concern is to call for women's involvement in missions to women.
