Annotated Bibliography for Gender-Related Articles in 2002
Rob Lister and Todd L. Miles
In this issue of the journal we profile significant gender-related articles from 2002. Here is a brief reminder about the categories we are using and our intent in using them. By Complementarian we simply seek to designate an author who recognizes the full personal equality of the sexes, coupled with an acknowledgment of role distinctions in the home and church. By Egalitarian then, we intend to classify evangelicals who see only undifferentiated equality, i.e. they see no Scriptural warrant for affirming male headship in the home or the church. Under the Non-Evangelical heading, we have classified important secular works as well as articles that broach the subject of biblical gender issues from a non-evangelical point of view. This category also serves as our classification for liberal scholars. Finally, under the Undeclared heading, we have listed those articles that do not give sufficient indication of their fundamental stance for us to classify them more specifically.
Complementarian Authors/Articles
Andrews, James W. "Boundaries Without Bonds: How to Keep Headship from Being Hardship." Journal for Biblical Manhood and Womanhood 7/1 (2002) 30-36.
Andrews offers a pastor's perspective to thinking through implementation of a complementarian vision in our church and home life. He recognizes that there are numerous godly women who are extraordinarily gifted. And he is concerned to see that they are deployed to their maximal fulfillment in ministry in a way that is consonant (and therefore not restrictive but affirming) with God's guidelines for ministry in the church and home.
Bock, Darrell L. "Do Gender-Sensitive Translations Distort Scripture? Not Necessarily." Journal of the Evangelical Theological Society 45 (2002) 651-669.
Bock's article proceeds in four main sections. In the first section, Bock attempts to lay the groundwork for his discussion by evaluating the different approaches to "gender-sensitive" translation. He argues that the terms gender-inclusive, gender-accurate, and gender-neutral do not, in and of themselves, reveal which form of gender sensitivity (e.g., ideological sensitivity vs. translational sensitivity) is being applied. He then argues that much of the issue comes down to a debate over formal equivalence vs. functional equivalence in translation theory. Briefly, in the second section, Bock suggests that the issue has been around a long time, pointing to supposed examples from the Tyndale Bible, the seventeenth century KJV, and even the LXX. In the third section, which makes up the bulk of the article, Bock turns his attention to evaluating a variety of texts. In each case, Bock concludes that there is some warrant for allowing the "gender-sensitive" translation. Sometimes the "sensitive" rendering is to be preferred; occasionally it is not preferable; but in the texts he examined, Bock opines that it is never an issue of orthodoxy. In the concluding section, Bock offers some final observations. He suggests, for instance, that translations like the TNIV are not ideologically driven. He notes that he does not agree with those who argue that the English language has changed so much that these translational changes are now required. He advises the use of marginal notes, where interpretational difficulties arise. But on the whole, he does not see "gender-sensitive" translation as necessarily problematic, and he maintains that we should leave translators with this option. [The reader will be interested to note that Wayne Grudem has reviewed and critiqued an earlier, web-based version of this article as a component of a much larger article evaluating "inclusive" language translation. See Grudem's article in JBMW 7/2 (Fall 2002) 31-66. The article can be accessed on-line by clicking on the journal icon at the CBMW website.]
Bray, Gerald. "Bishops, Presbyters and Women." Churchman 116 (2002) 7-20.
After commenting upon the established conviction that presbyteros and episkopos refer to the same office in the NT, Bray goes on to argue that however prominently women may be featured in the ministries of Jesus and Paul, there is no evidence whatsoever that women ever filled this office. Bray then looks to the inter-Trinitarian relationships as further evidence for the equality and distinction that we see in the ordering of church life.
Castro, Ann F. "An Inconclusive Replay: Is There Conclusive Evidence for Women's Ordination." Touchstone 15 (2002) 27-31.
Castro recounts, in fascinating detail, the story of her recent study and findings on the "women's issue." Previously, she had been undecided on the matter. In order to participate in a denominational study of the matter, Castro (a Greek professor at Trinity Episcopal School for Ministry in Ambridge, Pennsylvannia) read three volumes, including Beyond Sex Roles by Gilbert Bilezikian (a prominent egalitarian) and Recovering Biblical Manhood and Womanhood (RBMW hereafter), edited by John Piper and Wayne Grudem. In the course of completing her study, two features in particular stood out in leading her to a complementarian conclusion. In the first place, Castro came to a recognition of the eternal Sonship of Christ and its concomitant significance for gender roles. Castro comments, "Since within the Trinity relationships of both subordination and equality exist, it would seem logical to see these same relationships reflected in our lives." Secondly, she discovered from her reading of RBMW, in a way that she had not previously seen, the fact that such an ordering of relationships is not only right but good. Castro identifies this as the missing link in her thinking of the matter heretofore. Of RBMW, she comments, "The authors of this third book really believe, and demonstrated convincingly, that men and women are completely equal as persons in Christ and that in placing men in headship and requiring women to submit to this, God was not trying to make our lives miserable. He was, in a way we may not fully understand, trying to protect us from ourselves and to provide a framework for us to live out our identities as Christian men and women."
Conver, Leigh E. "Marriage as a Spiritual Discipline." The Southern Baptist Journal of Theology 6/1 (2002) 78-93.
Conver's thesis is that marriage has been designed by God to be an instrument by which individuals can provide each other with opportunities to grow toward the ideal of Christ's self-emptying love. He sees the failure of marriage in contemporary society as evidence that pervasive narcissism prevails as a mindset that infects many who enter the marriage covenant. Rather than seeking to have one's own needs met, Conver encourages Christian couples to view marriage as an opportunity for growth and spiritual discipline. Conver briefly surveys some biblical teaching on marriage and sanctification and then offers reflections on how contemporary therapeutic theories inform the marriage crisis. Rather than view marriage as an enemy to personal happiness, one should view marriage as a "potential crucible for the change and tranformation" of individuals.
Grudem, Wayne. "Are the Criticisms of the TNIV Bible Really Justified? An Interaction with Craig Blomberg, Darrell Bock, Peter Bradley, D.A. Carson, and Bruce Waltke." Journal for Biblical Manhood and Womanhood 7/2 (2002) 31-66.
Grudem offers a detailed interaction with the work of five scholars who are on record in their support of the TNIV. He begins by correctly focusing the debate on the main issue, i.e., whether it is acceptable "to translate only the general idea of a passage and systematically omit male-oriented details of meaning that are present in the original Hebrew or Greek text." This is no small thing, for as Grudem demonstrates some of the criticisms made by his opponents in this debate have failed to take this into account. Grudem also examines (and finds wanting) the claim that 18 of 19 recent Bible translations have adopted a gender-neutral policy like the TNIV. He then turns to provide a comparison of translation guidelines, and he debunks the idea that only scholars are capable of understanding the issues. Further, Grudem offers a careful analysis of the supposed changes in English that supporters of the TNIV suggest require a gender-neutral translation. He also engages in a detailed analysis and critique of a number of arguments put forward on behalf of the TNIV, before turning to assess specific biblical texts. Once again, it is distressing to note with what frequency some of the TNIV proponents have introduced significant misunderstandings or misrepresentations into the debate. On the whole, Grudem's article provides a remarkably thorough analysis of the issue.
Grudem, Wayne. "A Brief Summary of Concerns About the TNIV." Journal for Biblical Manhood and Womanhood 7/2 (2002) 6-8.
Grudem provides a brief statement of his main concerns regarding the translation policy of the TNIV. Herein, he cites several categories of examples to demonstrate his main point, namely that "in hundreds of verses the TNIV translates only the general idea of a passage and omits male-oriented details."
Grudem, Wayne. "The ‘Gender-Neutral' NIV: What is the Controversy About?" Journal for Biblical Manhood and Womanhood 7/1 (2002) 37-40.
This brief response from Grudem offers some of his early comments and reflections on the TNIV that was only newly released at the time. Grudem points out the bottom line of the controversy and proceeds to establish his critique by an examination of a number of significant passages. As he puts it, "the heart of the controversy is this: The TNIV people have decided to translate the general idea of a passage and to erase the male-oriented details." After examining what the TNIV has done in translating a number of passages, Grudem conclues that it is no slight error to undertranslate male-oriented meanings when they are intended as a part of the text. Indeed, he fears that it will lead some to question the trustworthiness of their own English translations.
Heitland, Steve. "YWAM Leadership Embraces Egalitarianism." Journal for Biblical Manhood and Womanhood 7/1 (2002) 24-29.
Heitland (a YWAM staffer himself) offers a pointed critique of the new egalitarian emphasis that YWAM leadership (including the founder) has taken, evidenced in their recent publication of Why Not Women? As the book proceeds in two main sections, so also does Heitland's critique focus on the two emphases of egalitarian presuppositions and egalitarian interpretation. In the aftermath of his analysis, Heitland goes on to offer his own specific suggestions for roles appropriate to men and women in YWAM.
Hulse, Erroll. "The Puritans on Marriage and the Family." Reformation Today 189 (2002) 3-12.
Hulse examines the teaching of Puritan pastors which is attributed with the establishment of English Christian marriage and the English Christian family. He summarizes the context of incorrect doctrine and institutionalized malpractice in which the Puritans lived and taught. He argues that the example of the Puritan pastors to hold society accountable and fight for a biblical understanding of marriage should motivate current believers to defend the biblical teachings on marriage, sex, and the family in our contemporary culture where the Christian view of marriage and the family are under considerable attack.
Jones, Peter. "The TNIV: Gender Accurate or Ideologically Egalitarian." Journal for Biblical Manhood and Womanhood 7/2 (2002) 15-20.
Jones offers some fascinating insights in his evaluation of the TNIV from a big-picture perspective. He reminds us that translation does not occur in a vacuum, and that male representation is no insignificant feature of the biblical plotline. Jones further points out the highly ideological nature of the logic of muting masculinity in the secular arena. Culturally speaking, this represents an assault on God's good intentions. And yet, Jones clearly demonstrates that "consciously or not ... this fine group of Christian scholars (i.e. the TNIV committee) seems to be momentarily in agreement with radical academic feminism, an ideology that has successfully convinced contemporary culture, including many evangelicals, that male representation and generic male language are signs of male chauvinism and power-hungry patriarchy."
Laney, J. Carl. "Gender Based Boundaries for Gathered Congregations: An Interpretive History of 1 Corinthians 14:34-35." Journal for Biblical Manhood and Womanhood 7/1 (2002) 4-13.
Laney provides a remarkably thorough interpretive history of Paul's injunction in 1 Cor 14:34-35. Upon concluding his survey, Laney posits his own resolution to the perceived tension between Paul's comments in 1 Cor 11:2-16 and 1 Cor 14:34-35. He defends the view that 1 Cor 14:34-35 pertains to the church in its public assembly, whereas 1 Cor 11:2-16 refers to women "praying and prophesying in contexts other than the meeting of the church."
Leadership Interview, "Noble Masculinity: An Interview with Robert Lewis." Leadership 23 (2002) 26-32.
In this interview/article, Pastor Robert Lewis discusses "Noble Masculinity." Among the topics addressed are reconciliation with fathers, raising godly men, mentoring for men, and the need for men to actively lead their families.
Ovey, Michael. "The Economy of Salvation and Ecclesiastical Tyranny: Issues Relating to Female Episcopacy." Churchman 116 (2002) 21-72.
In the context of the Church of England, Ovey marshals a sustained case that women should not be bishops. He contends that the key texts as well as the economy of redemption actually support the traditional reading. Ovey provides a fine discussion of key texts, e.g., 1 Corinthians 11 & 14, 1 Timothy 2, Galatians 3, Ephesians 5.
Poythress, Vern S. "Avoiding Generic ‘He' in the TNIV." Journal for Biblical Manhood and Womanhood 7/2 (2002) 21-30.
Poythress addresses one major component of the TNIV's translation policy, namely the consistent avoidance of "generic he." Poythress points out and evaluates the five ways in which the TNIV primarily maneuvers around "generic he." Finally, in an addendum, Poythress responds to recent articles by Craig Blomberg and D.A. Carson. Poythress notes that Blomberg appeals to certain Gospel parallels where there are differences in person or number. He then makes the important point that such an appeal proves nothing since "Gospel parallels are not Bible translations." In a somewhat lengthier response, Poythress shows how, with distressing frequency, Carson has either misunderstood or glaringly misrepresented the position of Poythress and Wayne Grudem.
Poythress, Vern S. "Systematic Pattern in TNIV." Westminster Theological Journal 63 (2002) 185-192.
Poythress argues that the central problem with the TNIV is not merely the translation of this or that passage, but with an overall translation policy that generally disallows "using a male representative or example to communicate a general truth." After demonstrating this with several examples from the TNIV, Poythress concludes that TNIV translators have cut themselves off from the possibility of maximal accuracy in their translations of masculine generics. Clearly, these resources are available in the English language. The decision then, at the principial level, not to use them is a decision to sacrifice meaning.
Schemm, Peter R. "Kevin Giles's The Trinity and Subordinationism: A Review Article." Journal for Biblical Manhood and Womanhood 7/2 (2002) 67-78.
Schemm cogently critiques Giles' thesis. Giles has attempted to rule the eternal functional subordination of the Son unorthodox, and he (i.e., Giles) further maintains that such a Trinitarian reading is born out of a consuming drive for male headship. In response, Schemm insightfully displays the weaknesses of Giles' work-and they are many. In the first place, Giles' theological method is sub-evangelical in that he holds a neo-orthodox view of Scripture. Schemm also demonstrates that Giles has loaded some terms (e.g., conservative) improperly and failed to make vital distinctions between other sets of terms (e.g., subordination v. subordinationism). Further, Giles wrongly attributes certain views to his opponents, and frequently his reading of key theologians from church history is at least suspect, if not clearly mistaken. Giles groundlessly maintains mutual submission in the Godhead. And finally, though it may not be a weakness in terms of substance, the inflammatory way in which Giles conducts the debate functions only as a hindrance to moving the debate forward.
Schreiner, Thomas R. "Review of Slaves, Women, and Homosexuals." Journal for Biblical Manhood and Womanhood 7/1 (2002) 41-51.
Schreiner offers a summary and review of the provocative new thesis by William J. Webb. He begins by thoroughly summarizing Webb's appeal to a trajectory hermeneutic that would allow us to follow explicit teachings of Scripture in our adjudication of some matters (e.g., slavery and the women's issue, but not homosexuality, according to Webb). In the course of the summary, Schreiner also traces the eighteen criteria that Webb appeals to in establishing the hermneneutical boundaries of his view. Then, in the second section of the review, Schreiner deftly points out the weaknesses and inconsistencies in Webb's overall thesis and supporting criteria. In the end, Schreiner concludes that Webb misappropriates the concept of redemptive history and that he poorly construes the relationship between the OT and NT, which in turn, shows his own criteria to be inadequately related to the biblical storyline.
"Translation Inaccuracies in the TNIV: A Categorized List of 901 Examples." Journal for Biblical Manhood and Womanhood 7/2 (2002) 9-14.
This article points to over 900 examples of translation inaccuracies in the NT of the TNIV that, roughly speaking, fall into eight major categories (each with its own subcategories). The article examines shifts in translations from the NIV (1984) to the TNIV (2002), most of which stem from an intentional effort "to avoid using five words with masculine meaning or nuance: father, brother, son, man, and he/him/his."
Ware, Bruce A. "Male and Female Complementarity and the Image of God." Journal for Biblical Manhood and Womanhood 7/1 (2002) 14-23.
Ware tackles the issue of the Image of God vis-à-vis our own genderedness. The article proceeds in three main divisions. First, Ware offers an historical and theological examination of just what the Image of God is. After concluding in favor of what he terms "functional holism," Ware moves into his focused examination of what this means in accord with our creation as men and women. Here, Ware stresses three points: 1) the Image as an indicator of male-female equality, 2) the Image as an indicator of male-female differentiation, and 3) the Image as an indicator of male-female complementarity. It is in the context of this third category that Ware offers five practical and helpful conclusions as to how men and women should live out this complementarian vision "as the images God created us to be."
Egalitarian Authors/Articles
Bilezikian, Gilbert. "Biblical Community versus Gender- Based Hierarchy." Priscilla Papers 16/3 (2002) 3-10.
In a hotly charged essay, Gilbert Bilezikian argues that the church must recapture God's definition of the church as the community of oneness. Comparing this necessary revolution to the Reformation turn to Scripture over Tradition, he defines oneness as being based on three structures: the ontological structure of plurality within unity, the structure of servant relations, and the structure of ministry where God entrusts responsibilities to humans. Although Bilezikian admits that God the Father is often at the forefront of divine action, the Son and Spirit are always involved. From this theological starting point, he argues that divine design for humans is the same. He denies that there is any authoritative role differentiation in the creation account, but that the Fall destroyed the community of mutual submission and shared responsibilities, and brought about a hierarchy of roles. Bilezikian sees Jesus Christ, in his redemptive work, as cleansing sinful humanity from that role differentiation, replacing it with a "bond of mutual subjection." The church is to operate on the basis of those three pre-fall structures, where leadership in ministry is a servant function, rather than a "male prerogative." He concludes by condemning churches who restrict the role of elder to males based on 1 Timothy and Titus, but do not demand perfect adherance to the other requirements in those passages.
Carlson-Thies, Christiane. "Hermeneutics in Pink and Blue." Priscilla Papers 16/4 (2002) 3-7.
In this article, Christiane Carlson-Thies denies the affirmation that women can be equal in essence without equal opportunity to authority in roles. She argues that complementarians are inconsistent and reductionistic in their hermeneutic, employing a double standard to the creation narrative and 1 Timothy 2. She challenges men to read the Bible through the lens of gender and is convinced that "patriarchal" interpretations sever the unity of men and women and create "two distinct human races." Carlson-Thies concludes that whereas the full humanity of Genesis 1 defines maleness, without access to authority, full humanity is "stripped away" from females.
Colijn, Brenda B. "A Biblical Theology of Women in Leadership." Ashland Theological Journal 34 (2002) 67- 80.
Colijn, who argues for women in church leadership, suggests that the way to go about formulating the best view, is not to focus so much on individual texts as it is to develop a solid biblical theology of women's leadership. In so doing, she makes the stupefying claim that "in general, egalitarian interpreters have been more sensitive to biblical theology and developments in salvation history than have non-egalitarians ... ." She then proceeds to offer a standard egalitarian vision of the canonical framework-absolute equality only at creation, hierarchy as a consequence of the fall, and the restoration of absolute egalitarianism in redemption. (Appended to her main argument, Colijn suggests some additional theological points concerning an egalitarian understanding of the Trinity and the nature of the church.) The problem with her canonical picture, of course, is that it is a fundamental misreading of the biblical theological vision. The better salvation historical framework acknowledges that God's good intent in creation established full equality of persons along with functional distinctions between the man and the woman. The Fall reveals the assault on the Godordained relational orderings. And our redemption marks the restoration of our right relations and our fully equal access to salvation in Jesus Christ.
Fee, Gordon D. "The Cultural Context of Ephesians 5:18-6:9." Priscilla Papers 16/1 (2002) 3-8.
In an edited transcript of his address at the Christians for Biblical Equality International Conference, Gordon Fee explains that one can only understand Eph 5:18-6:9 if one understands the Greco-Roman household, the system of patronage, and the role that men played as paterfamilia, the head of the household, in that society. Fee suggests that Paul was not trying to change the cultural mores, but was addressing individuals within an existing cultural system, urging them to transform those preexisting relationships through sacrificial love and humble service to Christ. Fee concludes that the structures written about in Ephesians 5 are "immaterial since they are predicated altogether on cultural givens that are simply not ours."
Gagnon, Robert A. "Are There Universally Valid Sex Precepts? A Critique of Walter Wink's Views on the Bible and Homosexuality." Horizons in Biblical Theology 24 (2002) 72-125.
Gagnon challenges the attempts of Walter Wink who, in an effort to validate homosexual activity, suggests that the Bible, while having sexual mores, does not have a universally valid sexual ethic. In particular, Gagnon challenges Wink's analogical hermeneutic as not offering relevant comparisons to the question of homosexuality.
Groothuis, Douglas. "What Jesus Thought About Women." Priscilla Papers 16/3 (2002) 17-20.
Douglas Groothuis examines the interactions of Jesus with women and compares the New Testament to other ancient documents, including those of Gnosticism and Judaism. He sees Jesus as revolutionary in affirming the dignity of women and affirming a woman's right to theological instruction. All this begs the question of why Jesus did not do more than simply affirm a woman's right to learn. Groothuis explains that Jesus did include women in his close followers although given the highly patriarchal society it would have been "unlikely, if not culturally impossible" for him to minister effectively with women in his inner circle.
Groothuis, Rebecca Merrill. "Leading Him Up the Garden Path." Priscilla Papers 16/2 (2002) 10-14.
In this article, Rebecca Groothuis suggests that Paul, in 1 Timothy 2, was not denying women the opportunity to teach and/or have authority over men. In fact, his reference to Eden suggests that Paul was actually cautioning against Eve's error in the garden, namely, "believing a satanically twisted view of God's word" and teaching that view to others. If that be the case, Groothuis argues there is nothing particularly gender-specific in the prohibition, but that it applies to all people.
Kohlenberger III, John R. "What About the ‘Gender Accurate' TNIV." Priscilla Papers 16/2 (2002) 3-9.
John Kohlenberger defends the TNIV by providing the translation's background, a discussion of its translation theory, and a comparison of key biblical texts. The article is written with an edge (he accuses TNIV critics of a conflict of interest, and infers that their criticisms are hypocritical). Readers will find it helpful to compare JBMW 7/2 to this article, where many of the same biblical texts are discussed.
Ludwig, Kamilla. "The Subjection of Women." Priscilla Papers 16/4 (2002) 8-11.
Ludwig reviews the utilitarian ethicist John Stuart Mill's "The Subjection of Women" and attempts to utilize his social theory to build a case for evangelical feminism. Ludwig believes that Mill makes contributions with his partnership pattern of marriage, his criticism of classicism, and his suggestion that society would benefit from both men and women applying their resources to a given task. Mill's utilitarian social ethic has little in common with the biblical worldview and has been largely discredited. It seems a strange place to build an argument for evangelical feminism.
Mikhael, Mary. "St. Paul and the Place of Women in the Church." Theological Review 23 (2002) 125-142.
This is the transcript of a lecture that Mikhael delivered at the Near East School of Theology. She identifies Gal 3:28 as the verse that defines male and female roles in the New Testament and then wonders whether Paul in his other writings was being inconsistent or has been misunderstood and/or misinterpreted throughout church history. In a troubling conclusion, she asserts that "the maleness of Christ has no more relevance to his redmptive mission than his ethnic identity or his appearance. If the maleness of Christ deprives femaleness from being part of the reality of God when Jesus is worshiped as Lord and Savior, then we need a new interpretation of the Gospel." Redemptive history teaches exactly what Mikhael denies: Both the maleness and ethnic identity of Jesus were critical to his fulfillment of the Old Testament covenants and promises. Both are fundamental to the correct interpretation of the Gospel. (See the article by Bruce A. Ware in this issue.)
Oden, Thomas C. "On Women and Men Working Together in the Church: Who Will Lead Us? Surely the One whom the Spirit Gifts." Evangelical Review of Theology 26 (2002) 119-135.
Oden delivered this paper to a Women's Commission in Malaysia. In his address, he covered such hot topics as the incarnation, women teaching in the church, and mutual submission. In the main, Oden's conclusions are based upon typical egalitarian arguments. For example, 1 Tim 2:11-15 is explained away as being culturally bound; Jesus had to be a man because his mother was a woman; and men and women are to mutually serve and love one another. Oden does offer a light defense of masculine language for God in Scripture and worship. He suggests that the elimination of all gender reference reveals "an ideological bias reflecting an anti-historical prejudice, a hatred of actual history, that fails to reason with the believing church over all generations."
Padgett, Alan G. "What is Biblical Equality?" Priscilla Papers 16/3 (2002) 22-25.
Padgett gives an explanation of the beliefs and understandings of the Christians for Biblical Equality. He suggests that biblical equality has three main ideas. First, human equality is based upon the creation of men and women in the image of God. They are equal before God, and in the church, home, and society. Second, men and women have equal responsibility in the church, home, and society. Padgett argues that men and women are equally believer priests and share equally in the ministry of the church. Finally, men and women are to mutually submit to one another. Padgett sees this as the embodiment of the Christain ethic of love. Although Padgett affirms that believers are to serve within the scope of their gifting, he makes two broad false assumptions: 1) difference in roles entails a difference in essence and 2) equal access to Christ entails equal access to ministry and leadership roles.
Payton, Jr., James R. "A Tale of Two Cultures." Priscilla Papers 16/1 (2002) 13-17.
Payton believes that much of the debate over the roles of women in the church ignores the question of the historical context of the New Testament writings. The early church in Jerusalem was caught between two quite different cultures, Greek and Roman. Each accorded a significantly different place to women in the society. Payton suggests that in churches located in a more egalitarian culture, Paul was very comfortable with women sharing equally in ministry. He argues that it is also important to understand some New Testament writings as reacting against the Greek idea of hetaira, a harlot or prostitute who spoke openly in public. Payton concludes that where cultural mores prevent full female participation, then the proclamation of the gospel must take precedence for the time being. Since women in North America can speak without tarnishing their reputations, they should be eagerly embraced as coworkers. It must be stated that Payton's premise that "prohibitions regarding women speaking in the church were all bound up with cultural attitudes toward female sexual immorality" must be imported onto the biblical text. Paul's writings never make this specific argument. Far from it, Paul's prohibitions on women speaking in the church explicitly refer back to the creation account.
Robert, Dana L. "The Influence of American Missionary Women on the World Back Home." Religion and American Culture 12 (2002) 59-89.
Robert believes that the women's missionary movement is "a lightening rod" for debates over the changing roles of women in ministry. She chronicles the history of the movement, differentiating strongly between the legacy of women missionaries as recorded by men and by women's missionary societies. Although she discusses the impact of female missionaries on the countries to which they were sent, Robert is most attentive to the impact that women missionaries have had on the sending countries. She believes that the uniqueness of the impact by women missionaries lies in their stimulating leadership among women and their calling attention to the needs of women and children around the world. Throughout the article, Robert assumes rather than argues for the legitimacy of the changes she believes women missionaries have wrought in their homelands.
Warner, Sharon. "The Meaning of Ordination in the Church." Lexington Theological Quarterly 37 (2002) 61-84.
Warner discusses the question of ordination with particular attention given to what she believes are competing models for ordination and the laying on of hands. Should it be from the "empowerment" model where the clergy is set apart for utility and authority is functional, not essential? Or should it be from the "embodiment" model where people are ordained on the basis of gifting? Her argument includes a brief history of the meaning and practice of ordination in the Disciples of Christ denomination, as well as a discussion of the pneumatological implications of ordination. She concludes that the ones who lay on hands should be those who participate in the community of faith, where both ministry and authority should be based upon ontology and gifting, not upon functional conferrance.
Non-Evangelical Authors/Articles
Cheng, Patrick S. "Multiplicity and Judges 19: Constructing a Queer Asian Pacific American Biblical Hermeneutic." Semeia 90/91 (2002) 119-133.
This article demonstrates the shift that has taken place in postmodern hermeneutics for the homosexual community. There is little attention given to the intent of the author of Judges 19. The purpose of Chang's work is to create a reader response hermeneutic which looks for themes of "multiplicity" in the text. Chang argues that employment of this hermeneutic will show that Judges 19 can be used as a "foundational text" for understanding the experiences of Asian Pacific Americans who are gay, lesbian, bisexual, or transgendered-that is, the sexually and geographically disenfranchised will relate to the experience of the unnamed concubine in Judges 19.
Enzner-Probst, Brigitte. "Honoring the Wisdom of Old Women: Croning Rituals." Studia Liturgica 32 (2002) 129-143.
Enzner-Probst examines croning rituals such as the "Croning Celebrations" of Virginia Mollenkott. Croning celebrations are ceremonies where women symbolically are transitioned into the wisdom years of elderly life. Enzner-Probst believes that the theological implications of these rituals include an affirmation that every life-stage of a woman is significant, different images of God such as God-Sophia and goddesses can be tested, and biblical stories of transformation take on a more personal meaning.
Feske, Millicent C. "Feminist Theologies and the Possibility of God-Talk." Quarterly Review 22 (2002) 138-151.
Writing from a feminist perspective, Feske outlines the problems and solutions that are articulated by modern feminist theologians about Christian God-language in general and names for God in particular. Although many postmodern thinkers do not believe that one can use language to speak about God with any certainty or meaning, Feske believes that there are numerous possiblities for speech about God and each of the possibilities creates powerful effects in the lives of the speaker. Her article is void of any biblical reflection, but instead relies upon the writings and work of other theologians. Her more troubling conclusions include a rejection of virtually any limits on the speech and names we use for God and a denial of the necessity of special revelation for knowledge of God.
Gottschall, Marilyn. "The Ethical Implications of the Deconstruction of Gender." Journal of the American Academy of Religion 70 (2002) 279-299.
This article attempts to demonstrate that the deconstruction of the social institution of gender coupled with egalitarian convictions can lead to a reevaluation of ethical questions and answers and a dismantling of ethical power structures brought about by the social institution of gender. This article is a troubling example of the nature of postmodern hermeneutics, at odds not just with Scripture but with any text or use of language that is or claims to be authoritative.
Hughes, Sheila Hassell. "‘Eye to Eye': Using Women's Literature as Lenses for Feminist Theology." Literature & Theology 16 (2002) 1-26.
Hughes chronicles the turn in feminist theology to utilizing feminist literature as an additional and alternative "sacred text." This recent movement in feminist theology is clearly a work-in-progress. Hughes is critical of much recent work, but not because it reduces biblical authority. Rather, her critique of the manner in which poetic works are used is that their use is too limited in scope. She calls for a broader base of feminist literature to function authoritatively in feminist theology so the entire spectrum of postmodern hermeneutical theory can be better brought to bear within the feminist religious community.
Jarrell, R. H. "The Birth Narrative as Female Counterpart to Covenant." Journal for the Study of the Old Testament 25 (2002) 3-18.
Jarrell argues that in the OT, YHWH primarily relates to humanity on the basis of a covenant. And yet, Jarrell continues, this fails to include women. Hence, Jarrell explores the possibility that the birth narratives-beginning with Hagar in Genesis 16- constitutes, for women, something akin to YHWH's covenanting with the patriarchs.
Johnson, Elizabeth. "Apocalyptic Family Values." Interpretation 56 (2002) 34-44.
Insofar as this article pertains to gender relations, Johnson argues from Gal 3:27-28 that "baptism represents the very end of the created order." Whereas binary relationships (e.g. male - female) previously reigned, Johnson argues that owing to our newfound union with Christ, no distinctions pertain any longer. We are, according to Johnson, now "one person." Here we might point out that, as is so often the case with the interpretation of this text, the context (which Johnson earlier acknowledges) is here ignored in order to press a point about role relationships that Paul was manifestly not trying to make. (The reader should consult the article on the interpretation of Gal 3:28 by Peter Schemm in this issue of JBMW.) We might also note a few other points of interest from Johnson's argument. 1) She rejects Pauline authorship of 1 Timothy. 2) In the face of enormous evidence to the contrary, she dismisses the originality of 1 Cor 14:33b-36. 3) She accuses Paul of jarring inconsistencies, e.g., the egalitarian emphasis of Gal 3:28 on the one hand, and the "tortured logic of 1 Cor 11:2-16" which maintains hierarchy, on the other hand.
Lancaster, Sarah Heaner. "God and the Socially Located Subject: A Process Framework for Poststructural Feminism." Faith and Philosophy 19 (2002) 195-213.
Lancaster argues that poststructural postmodernism has been a useful tool in the feminist's arsenal. Nevertheless, she maintains that poststructuralism cannot, in itself, carry the day for feminists, because "it is difficult to ground claims about justice in a theory that tends toward relativism." Interestingly enough, as some feminists have discovered, they need to appeal to some sort of moral norm in order to establish their "justice claims." In the end, Lancaster suggests that an appeal to process philosophy (coupled with poststructuralism) will be able to fill in the gaps.
Osiek, Carolyn. "The Bride of Christ (Ephesians 5:22-33): A Problematic Wedding." Biblical Theology Bulletin 32 (2002) 29-39.
Osiek is very concerned that Eph 5:22-33 be interpreted in a particular way. In fact she refers to it as a dangerous text, because it would appear to encourage a differentiation in roles between men and women. In her view, the metaphor of comparing Christ and the church to the husband and wife is detrimental to women, and as such, should be abandoned. Osiek shockingly concludes, "I would argue that casting the church as feminine, and above all as the bride of Christ, far from enhancing the dignity of women, has in fact done harm to perception of the capacity of women to image the divine, and thus of women's fundamental human and Christian dignity."
Reid, Barbara E. "Beyond Petty Pursuits and Wearisome Widows: Three Lukan Parables." Interpretation 56 (2002) 284-294.
Reid explores three of Luke's well known parables featuring women. She is concerned that some might read these parables as limiting women to the domestic sphere, and she admits that Luke sends mixed signals. Nevertheless, Reid argues that these parables have "liberating potential" to empower women in the public sphere, and even to "aid Christians in seeing God in female form."
Safrai, Shumel. "The Place of Women in First-century Synagogues." Priscilla Papers 16/1 (2002) 9-11.
In a reprint of an article that was first published in 1993, Safrai compares the place of women in 1st and 20th century synagogues. He concludes that at the time of Jesus, women, both Jewish and Christian, participated fully in the religious life of the Jewish community. Things are much different today in the Jewish synagogue, where women cannot be counted as part of the quorum.
Wang, Zhihe. "What Can Whitehead's Philosophy Contribute to Feminism." Process Studies 31 (2002) 125-137.
Recent feminist scholarship is investigating the relevance that process philosophy has for the feminist movement. In this article, Wang critiques the "uneasy marriage" between process thought and feminism, namely the lack of coherence between feminism's separatism and process thought's relational philosophy. She explains that the strength of process thought lies in its interrelated approach to life and suggests that the greatest benefit to feminism could lie in a "harmonious partnership" between man and woman, rather than a stark male-female dualism.
Wilson, James Q. "Sex and the Marriage Market." Commentary 113 (2002) 40-46.
Wilson draws attention to one interesting factor that likely contributes to the high levels of single-parent families in our day. He argues that one overlooked factor is that for several decades in the United States it has been the case that "there are many more marriageable women than men." Societal sex ratios, in a similar fashion to the law of supply and demand, reveal whether or not women are generally in a position to expect more or less from their male suitors.
Undeclared Authors/Articles
Bailey, Wilma Ann. "Black and Jewish Women Consider Hagar." Encounter 63 (2002) 37-44.
Bailey examines the similarities and differences in contemporary African-American and Jewish interpretations of the Sarah and Hagar narratives. She concludes that the social location of the reader is only one factor that leads to interpretation. The essay is a study in current reader-response interpretation with little attention paid to authorial intent.
Berecz, John M. "Is There Such a Thing as "Christian" Sex?" Pastoral Psychology 50 (2002) 139-146.
Berecz critiques the teachings of evolutionary biologists, feminists, and popular culture on sexuality. He offers a solid biblical view of human sexuality that covers procreation, excitement, and the intimacy of the one-flesh relationship. He further argues for the therapeutic value of the sexual union between husband and wife.
Blazen, Ivan T. "Sexuality in Biblical Perspective." Spectrum 30 (2002) 51-59.
Blazen offers a balanced article on the biblical teaching on sexuality. He points out that human sexuality is not a result of the fall, but is good because God created it. He covers a range of biblical teachings on sexuality, including marriage and sanctification.
Coakley, Sarah. "Re-Thinking Gregory of Nyssa: Introduction- Gender, Trinitarian Analogies, and the Pedagogy of ‘The Song'." Modern Theology 18 (2002) 431-443.
Coakley first briefly surveys the essays of Gregory of Nyssa, classifying them by their distinctive emphases. She then establishes ground rules for exegeting the works of Gregory. Finally, she employs those principles to seek and interpret trinitarian images in "The Song." Coakley concludes that her rules for reading and understanding Gregory will encourage a broader base for assessing Gregory's trinitarianism, particularly with regard to the names of God, personhood, and gender.
Elliott, John H. "Jesus Was Not an Egalitarian: A Critique of an Anachronistic and Idealist Theory." Biblical Theology Bulletin 32 (2002) 75-91.
Elliott powerfully argues against the notion put forward by some (e.g. Fiorenza, Crossan, Theissen) that Jesus was an egalitarian bent on implementing a "discipleship of equals." After marshalling a host of evidence against the egalitarian thesis, Elliott concludes that their theory "has proved inconsistent with the content of Jesus' teaching, and the social reality of the Jesus faction, implausible on sociological grounds, and nonprobative on historical grounds. The claim that the Jesus movement was egalitarian involves flawed reasoning and an anachronistic, ethnocentric, and ideologicallydriven reading of the New Testament." On the other hand, in the actual frame of the NT, references to equality are predominantly pointers to the "equal access to grace, forgiveness, and mercy of God effected by the life, death, and resurrection of Jesus Christ."
Fullerton, J. Andrew. "God by Any Other Name?" Leadership 18 (2002) 171-181.
Fullerton investigates the use of personal names for God and argues that it is the Holy Spirit who creates the "semantic link" between God and the words we use. Throughout he argues that the names "Father, Son and Holy Spirit" reflect important distinctions within both the immanent and economic Trinities. However, he concludes that because it is the Holy Spirit who subjectively creates the link between God and our use of the name "Father," other names for God could in principle be used. He doubts whether "Father, Son and Holy Spirit" can be improved upon.
Gudmundsdottir, Arnfridur. "Female Christ Figures in Films: A Feminist Critical Analysis of ‘Breaking the Waves' and ‘Dead Man Walking.'" Studia Theologica 56 (2002) 27-43.
Gudmundsdottir examines "Breaking the Waves" and "Dead Man Walking" through a "feminist Christological lens." The author contends that there is a need for films to portrary female Christ-figures so that women can see "their capacity to bear the message of the Word of God becoming human flesh and to live among us." Sister Helen of "Dead Man Walking" is put forward as an excellent example, because of her ability to love her neighbor sacrificially.
Haas, Guenther. "Perspectives on Homosexuality: A Review Article." Journal of the Evangelical Theological Society 45 (2002) 497-512.
Haas reviews the findings of six recent volumes on the subject of a Christian response to homosexuality. Essentially, the first three books revise the traditional Christian understanding by affirming homosexuality, whereas the latter three books espouse the traditional response. In his evaluation of the books, Haas engages their key arguments, pointing out strengths and weaknesses along the way. In his own estimation, the traditional view clearly offers the better interpretation.
Heth, William A. "Jesus on Divorce: How My Mind Has Changed." The Southern Baptist Journal of Theology 6/1 (2002) 4-29.
Heth presents a thorough and irenic offering on the subject of divorce and remarriage. The majority view is that fornication and desertion by a non-Christian spouse are two scriptural grounds for remarriage. A significant minority view is that Jesus taught that remarriage constitutes adultery because God designed marriage to be permanent. Heth includes a very helpful chart that summarizes the way that both views understand sixteen biblical texts and theological topics. He then chronicles his journey from the minority view to the majority view, by discussing how his understanding of the biblical texts and theological topics gradually changed. He interacts primarily with Jesus' teachings on divorce, and the meaning of divorce and the one-flesh marriage relationship.
Johnson-Hill, Kelly. "Pacific Women's Experience of the Holy Spirit through Song and Dance." The Pacific Journal of Theology II (2002) 89-100.
Johnson-Hill investigates women's experience of the Holy Spirit in the arts. She believes that women have turned to this arena because they have traditionally been excluded from positions of authority in the church. Therefore, women's gifts "of spiritual perception have of necessity developed in somewhat ‘subversive' ways." She looks at the practices of Pacific Island women in dance and song. Her arguments are entirely historical-experiential with no theological and/or trinitarian reflection on either pneumatology or the nature of worship.
Kavunkal, Jacob. "A Community of Equals: Women's Role in the Mission of the Church & Nation Building." Third Millennium (2002) 6-25.
Kavunkal examines the situation of women in Indian society. Although he approaches the topic from a Christian perspective, his concerns are more generally feminist in nature. His understanding of feminist theology is the promulgation of "a new mode of relationship" between men and women. Kanunkal does summarize biblical material that teaches equality of essence and highlights the role of women in redemptive history, but he also calls for a new hermeneutic, an ecological dimension to feminist theology in India, and collaboration between other religions to make the feminist movement more effective in India.
Maluleke, Tinyiko Sam and Sarojini Nadar. "Breaking the Covenant of Violence Against Women." Journal of Theology for Southern Africa 114 (2002) 5-17.
South African theologians Maluleke and Nadar believe that societal forces provide a de facto rationale for the systematic violence against women. Claiming Jesus Christ as their model, they argue that a correct strategy for opposing such systematic abuse is to deconstruct the biblical texts that are used to support authoritarian philosophies. The authors do not suggest what such deconstruction will look like. The substance of the article is devoted to two stories of oppression.
Paige, Terence. "The Social Matrix of Women's Speech at Corinth: The Context and Meaning of the Command to Silence in 1 Corinthians 14:33b-36." Bulletin for Biblical Research 12 (2002) 217- 242.
Paige offers a novel and far-reaching interpretation of 1 Cor 14:33b-36. He suggests that Paul's prohibition is not intended as a restriction on a woman's speech in gathered worship, but as a measure of restraining behavior that might have appeared sexually aggressive. Paige works this out by arguing that the restriction was directed exclusively to married women in order to prevent them from speaking with men outside of their family relations in the context of gathered worship. To have done otherwise, argues Paige, would have "implicitly called into question their relationship to their husbands."
Parry, Robin. "Feminist Hermeneutics and Evangelical Concerns: The Rape of Dinah as a Case Study." Tyndale Bulletin 53 (2002) 1-28.
Parry analyzes differences in feminist hermeneutics by examining various interpretations of the rape of Dinah in Genesis 34. One of the key questions to answer, according to Parry is why Dinah's perspective on the incident is not given in the narrative. As one might suspect, some have charged that her view is ignored owing to the patriarchy of the OT world, and the consequent claim is made that the text, as it stands, needs to be challenged. In response, Parry makes some good observations. She notes that "every story is told for some reason." This, in turn, guides the selection and organization of material in a way that is conducive to making the intended point. Obviously then, this means that some perspectives are not centralized, which leads Parry to conclude that "In the telling of this story the rape is not the main focus of the plot." Then, in an effort to legitimate feminist reflections, Parry goes on to suggest that even while the textual narratives are divinely authorized, this should not lead us to conclude the narrator has exhausted all the details of the story. Consequently, Parry suggests that even though a feminist reading is not directly licensed by the text, we ought nevertheless, to permit "imaginitive retellings of Dinah's feelings... ." Finally, this leads Parry to some reflections on the larger scope of biblical authority. She suggests that it is not the parts, but the whole that possesses authority. Thus seemingly, any text can be relativised by any other text. In particular, for Parry, this allows for the relativization of "androcentrism." One only wishes that Parry would flesh out her criteria for determining which texts are, in principle, underminable. This sort of argument, of course, must be demonstrated and not merely asserted.
Parsons, Michael. "Luther and Calvin on Rape: Is the Crime Lost in the Agenda?" The Evangelical Quarterly 74 (2002) 123-142.
Parsons looks at the comments of Luther and Calvin on the rape narratives to discern their attitude toward rape and violence against women. He concludes that because the Magisterial Reformers were looking for the theological interpretation in the rape narratives, they were less concerned with naming the violent crime for what it was. Parsons sees this as a weakness in the Reformers' exegesis.
Phiri, Isabel Apawo. "‘Why Does God Allow our Husbands to Hurt Us?' Overcoming Violence Against Women." Journal of Theology for Southern Africa 114 (2002) 19-30.
Through a series of case studies, Phiri chronicles the abuse in South Africa against women and children, even in the church. She makes a call for theological insight into the nature of marriage that counters the entrenched patriarchy of the society. She also wants gender sensitivity in preaching and an inquiry into liberation theology to solve the problems of patriarchal institutions.
Pigott, Susan M. "Wives, Witches and Wise Women: Prophetic Heralds of Kingship in 1 and 2 Samuel." Review and Expositor 99 (2002) 145-173.
Pigott analyzes 1 and 2 Samuel to discover the role that women play in the narratives of those books. She concludes women were fundamental to the establishment of the Davidic throne and succession. Women were often instruments of prophecy, used to herald kingship, and at times were heralds of the demise of various contenders to the throne.
Roxburgh, Kenneth B.E. "Female Piety in Eighteenth- Century Scotland." The Evangelical Quarterly 74 (2002) 165-176.
Roxburgh examines various accounts of ordinary Christian women from eighteenth century Scotland. He concludes that many such women were marked by a "vital piety" and "deep devotion to Christ." Roxburgh points out that it may have even been the case that women were generally more affected by the revival movement than were the men. And yet, Roxburgh argues, their contributions were downplayed in their own day and throughout subsequent church history because they were smothered by a patriarchal society.
Soulen, R. Kendall. "The Name of the Holy Trinity." Theology Today 59 (2002) 244-261.
Soulen tries to answer feminist concerns over the patriarchal nature of the names of the Father, Son, and Holy Spirit by what he calls a trinitarian approach to the Holy Trinity. He suggests that the names of the Trinity are really one name in three inflections: the theological, christological, and pneumatological inflections of the triune name. In so doing, he suggests that feminist theologians "undervalue the irreducible distinctiveness of the baptismal formula and fail to recognize the fact that it has no equivalent substitute." Yet he also cautions that "the Father and the Son and the Holy Spirit" functions as a proper name for the triune God and does not "underwrite patriarchal ideas and social relations." He relates this to the tetragrammaton YHWH. While the baptismal formula does function as a proper name to some degree (note that complementarians do not argue for God the Father being male), Soulen's proposal fails to address the issue of whether there is any male meaning in the names.
Van Geest, Fred. "Homosexuality and Public Policy: A Challenge for Sphere Sovereignty." Perspectives 17 (2002) 5-10.
Van Geest discusses Abraham Kuyper's notion of sphere sovereignty with regard to Christian involvement in formulating official state policy on homosexuality. These spheres, such as state, church, family, school, and business, each have God-given responsibilities, authority, and a relative autonomy. Van Geest argues that within the concept of sphere sovereignty the ideals of marriage can legitimately mean different things to the church and to the state. He concludes that although the church can rightfully speak against homosexuality, it is the responsibility of the state to provide justice and legal care to homosexuality.
Wall, John and Bonnie Miller-McLemore. "Marital Therapy Caught Between Person and Public: Christian Traditions on Marriage." Pastoral Psychology 50 (2002) 259-280.
Wall and Miller-McLemore believe that marital therapy would be enriched by an understanding of the diversity of approaches to marriage in Christian tradition. This conversation with the traditions would encourage therapists to balance personal well-being (the emphasis of most modern marital counseling) with a broader perspective on the social, intergenerational, and public dimensions of the marriage and family institution. Their thesis is that the notion of the marriage covenant is both pro-family and "critical of families that perpetuate oppression toward individuals."
Wenham, Gordon. "Does the New Testament Approve Remarriage after Divorce?" The Southern Baptist Journal of Theology 6/1 (2002) 30-45.
Wenham provides strong biblical support for the disapproval of remarriage after divorce. He argues that the early church unequivocally interpreted the Gospel divorce texts as not permitting remarriage after divorce. Wenham then defends that interpretation by analyzing the New Testament context, the context in Matthew, and the context within Judaism. He concludes that the church is the arena where the principles of the new creation are to be proleptically lived out. Although the Old Testament viewed the failure of a marriage with ambivalence, the ideal of Genesis 2 is life-long harmonious monogamy. The church is called to demonstrate the life of new creation. Because sanctification is a slow process, the church may at times, "with a heavy heart" permit divorce and even remarriage, though it must "not fail to point out that it is contrary to our Lord's teaching."
