Egalitarianism

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In Christianity, '''egalitarianism''' maintains that there should be no gender distinction in roles of men and women in the function or leadership of the church.
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'''Egalitarianism''', within Christianity, is a movement which holds that all people are equal before God and in Christ. Derived from the French word ''égal'', meaning "equal", it is also known as '''biblical equality. ''' Accordingly, this view teaches that God calls believers to roles and ministries in the church without regard to class, gender, or race,<ref>Padgett, Alan G. "What Is Biblical Equality?" ''Priscilla Papers'', Summer 2002: 16:3 Padgett is professor of Systematic Theology at Luther Seminary, St. Paul, MN.</ref> and all have ''equal'' responsibility to use their gifts and obey their calling to the glory of God. Egalitarians understand the Bible as teaching the fundamental equality of women and men of all racial and ethnic groups, all economic classes, and all age groups, based on the teachings and example of Jesus Christ and the overarching principles of scripture. It should not be confused with secular political Egalitarianism.
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"For those not familiar with the terms here, ''egalitarians'' favor the ordination of women and ''[[Complementarianism|complementarians]]'' maintain that this pastoral role is denied to women, but that women are called to serve in the Church in ways that are complementary to the role played by the men." [http://dougwils.com/index.asp?Action=Anchor&CategoryID=1&BlogID=1833]
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Egalitarians teach that roles in the church and home are to be ''gift''-based rather than ''gender''-based. They advocate for mutual submission within marriage as well as the ordination of women as pastors, elders, and other authoritative teaching positions within the body of Christ. Egalitarians deny that any differences related to gender call for strictly prescribed roles. They argue that such distinctions are best utilized by including both women and men at all levels of ministry leadership.
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The opposing view is [[Complementarianism]], a theological view held by some Christians that differing, often non-overlapping roles between men and women are biblically required─in marriage, church leadership, and elsewhere. The Roman Catholic Church has formally opposed ''radical egalitarianism'' and has stated that the differences between men and women are not merely phenomenal, but are in fact ontological in nature.<ref>[http://www.nationalcatholicreporter.org/update/bn073104.htm National Catholic Reporter]</ref>
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==Scriptures cited in support==
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== Biblical foundations ==
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* Galatians 3:28
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==Hermeneutic==
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'''Christian Egalitarians'''' interpretation of scriptures and spiritual convictions bring them to the conclusion that the manner and teaching of Jesus ''abolished'' discrimination against racial minorities, slaves, and women, in both the church and marriage. They believe that the Bible, properly interpreted, teaches the fundamental equality of believers of all racial and ethnic groups and all economic classes.<ref>http://www.spiritrestoration.org/Church/ministry-profile-christians-for-biblical-equality.htm Christians for Biblical Equality</ref> They consider overarching principles of the [[Bible]] to be that men and women are equally created in God's image; equally responsible for sin; equally redeemed by Christ, and equally gifted by God's Spirit for service; and equally held responsible for using their God-given gifts.<ref> <www.apologeticsindex.org/c114.html>. Apologetics Index.</ref>
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"The redemptive movement hermeneutic . . . seeks to develop an approach to application that allows for women to be pastors today. It is based upon the progression found in the text about women relative to the Bible’s culture rather than looking strictly at the content of the Bible as a model for practicing leadership in the home and church. Contrary to this position, it is much better to simply accept God’s design in Genesis 2 (which is used in 1 Timothy 2:11-15) and eliminate the intrusion of [[Feminism|feminist]] thought into theology." [http://www.bbc.edu/paraklesis/fa2005/evangelical_egalitarianism.asp]
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 +
The [[Apostle Paul]] wrote:
 +
 
 +
{{quotation|'''There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.'''|Galatians 3:28}}
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 +
Egalitarianism with regard to the doctrine of grace is taught throughout the Bible. For instance, the Psalms are a good example of use of the concept of Grace in the Hebrew Bible. The psalmist, traditionally seen to be King David, calls out to God to intercede in both his personal affairs and with the concerns of the nation. Other Hebrew concepts used to describe the grace of God include a group of words whose basic element is ''hen'' or ''hanam,'' which means the spontaneous gift of affection; and ''raham'', which implies mercy and compassion, including the merciful restoration of a broken relationship. In the NT, most of Jesus' parables provide examples of grace in the sense of undeserved or unmerited favor or reward. A prime example is the parable of the Prodigal Son (Luke 15:11-32). Another is the Parable of the Workers in the Vineyard (Matt. 20:15-16).
 +
 
 +
In both the Tanakh and [[New Testament]], repeated reference is made to the doctrine. Some scholars argue that the system of laws used in Ancient Israel outlined a basis for human rightshat was egalitarian at its core: "Do not show partiality in judging; hear both small and great alike…" (Deut. 1:17), discussing the economy of grace by which God deals with his subjects. In the NT, the Apostle Peter in a post-resurrection appearance says, "I now realize how true it is that God does not show favoritism…" (Acts 10:34).
 +
 
 +
Ultimately, Christian egalitarianism holds that all people are equal in fundamental worth and moral status. A significant source of this trend of thought is the Christian notion that humankind were created in the living image of God ''(Imago Dei)''.
 +
 
 +
Jesus did not conform to a mentality unfavorable to women, but reacted against inequalities based on sexual differences. By calling women to follow him he showed that he went beyond the customs and outlook of his environment.<ref>Stagg, Evelyn and Frank. ''Woman in the World of Jesus.'' Philadelphia: Westminster Press, 1978</ref>
 +
 
 +
Illustrative of efforts to institutionalize this notion are these excerpts from the organizational ''Statement of Faith'' of [[Christians for Biblical Equality]], a major Christian Egalitarian organization:
 +
 
 +
{{quotation|
 +
* We believe in the equality and essential dignity of men and women of all ethnicities, ages, and classes. We recognize that all persons are made in the image of God and are to reflect that image in the community of believers, in the home, and in society.
 +
* We believe that men and women are to diligently develop and use their God-given gifts for the good of the home, church and society.|[[Christians for Biblical Equality]]<ref>{{cite web|url=http://www.cbeinternational.org/new/about/who_we_are.shtml#statement |title=Statement of Faith |accessdate=2009-11-14|publisher=Christians for Biblical Equality}}</ref>}}
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 +
A straightforward reading of Matthew 20:25–26a, Mark 10:42, and Luke 22:25 suggests that Jesus even ''forbids'' any hierarchy in Christian relationships: "You know that the rulers of the Gentiles ''lord it over'' them, and their high officials ''exercise authority'' over them. Not so with you!" While "lord it over" implies abusive leadership, his words "exercise authority" have no connotation of abuse of authority.'''<ref>Marsh, Clive, Steve Moyise. ''Jesus and the Gospels.'' Continuum International Publishing Group, 2006. ISBN 0567040739</ref>
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* Judges 4:4
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* Joel 2:28-29
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* Romans 16:7, TNIV
 +
 
 +
== Gender equality ==
 +
Gender equality refers to the biblically-based belief that gender, in and of itself, neither privileges nor curtails a believer’s gifting or calling to any ministry in the church or home. Egalitarianism affirms that God designed men and women to complement and benefit one another. It does not imply that women and men are identical or undifferentiated.<ref>Groothuis, Rebecca Merrill. "The Bible and Gender Equality." [www.cbeinternational.org Christians for Biblical Equality Web site]</ref>
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== History ==
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 +
Egalitarians believe that their roots go back to ancient Israel and the earliest Christianity, pointing to biblical examples of women leading God's people as prophets,<ref>Exodus 15:20 cf. Micah 6:4; Judges 4:4ff; 2 Kings 22:14-20; Luke 2:36-38</ref> apostles,<ref>Romans 16:7</ref> deacons,<ref>Romans 16:1-2; 1 Timothy 3:11</ref> and house church leaders.<ref>Ro. 16:3-5; 1 Co. 1:11; Col. 4:15; 2 John 1:13</ref> They also cite extra-biblical documents and inscriptions from ancient Israel and the early church which named women as elders, priests, bishops, ministers, deacons<ref>Karen Jo Torjesen, ''When Women Were Priests'' (San Francisco: HarperSanFrancisco, 1993), 9-10, 20.</ref> and prophets.<ref>Linda L. Belleville, “Women Leaders in the Bible,” in Ronald W. Pierce, Rebecca Merrill Groothuis and Gordon D. Fee (eds.), ''Discovering Biblical Equality: Complementarity Without Hierarchy'' (Downers Grove: InterVarsity Press, 2005), 112.</ref> They argue that women were prominent as leaders in the early Christian church while it was a private, underground movement heavily dependent on house church hospitality, but when the church became a public, visible religion in the third and fourth centuries, it imposed on itself the gender roles favored by the predominant society and women's access to leadership subsequently died out.<ref name=Torj>Torjesen, ''WWWP'', 5-7.</ref>
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While the whole of Christian history contains sporadic examples of unusually prominent women in the church,<ref>Ruth A. Tucker, “The Changing Roles of Women in Ministry: The Early Church Throuth the 18th Century,” in ''DBE'', 23-38.</ref> most Christians did not begin to seriously consider the question of equality or the ordination of women until the Society of Friends (Quakers) in the early 1800s.<ref>Bruce A. Robinson, “Religious sexism: when faith groups started and stopped ordaining women,” ''Religious Tolerance'', 24 October 2009, http://www.religioustolerance.org/femclrg13.htm. </ref> Arguably every decade since the 1860s has seen a new denomination accept the ordination of women as pastors and elders.<ref name=Torj>
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The advent of second-wave feminism in the 1970s breathed new life into the egalitarian movement and launched the issue into the spotlight within the evangelical Christian community. Books and scholarly articles arguing in favor of or against women's ordination began appearing more regularly. In 1973, a group of feminist Christian activists organized to form the Evangelical Women's Caucus (EWC) and advocate for the use of gender-inclusive language in Bible translations as well as the ordination of women.<ref>Pamela D. H. Cochran, ''Evangelical Feminism: A History of the Movement'' (New York: New York University Press, 2005), 12-16.</ref>
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In 1986, the EWC passed a resolution granting recognition to its lesbian minority, causing its conservative faction to depart and form [[Christians For Biblical Equality|Christians for Biblical Equality]] (CBE) in 1987.<ref>Cochran, ''Evangelical Feminism'', 91-103.</ref> In 1990, EWC changed its name to the Evangelical and Ecumenical Women's Caucus (EEWC) to reflect its inclusion of feminists from all Christian faiths.<ref>Cochran, ''Evangelical Feminism'', 177.</ref> Since then the EEWC has become a full-fledged LGBT-friendly organization which embraces increasingly progressive views on theology, Christology, the Bible and social issues and is best classified outside the boundaries of evangelical Christianity in spite of its name. Its flagship quarterly newsletter is known as ''Christian Feminism Today. ''
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In contrast, CBE takes a firm stance against the ordination of homosexuals and a generally conservative stance on social issues. It publishes two quarterly periodicals, a magazine known as ''Mutuality'' and the scholarly journal ''Priscilla Papers''.
 +
 
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== Hermeneutic ==
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 +
"The redemptive movement hermeneutic. . . seeks to develop an approach to application that allows for women to be pastors today. It is based upon the progression found in the text about women relative to the Bible’s culture rather than looking strictly at the content of the Bible as a model for practicing leadership in the home and church. Contrary to this position, it is much better to simply accept God’s design in Genesis&nbsp;2 (which is used in 1&nbsp; Timothy 2:11-15) and eliminate the intrusion of [[Feminism|feminist]] thought into theology. "<ref name="bbc">[http://www.bbc.edu/paraklesis/fa2005/evangelical_egalitarianism.asp] Evangelical Egalitarianism</ref>
{{sectionstub}}
{{sectionstub}}
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==Criticism==
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== Criticism ==
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===From the distinction between roles and equality===
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 +
=== From the distinction between roles and equality ===
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Critics argue that egalitarians fail to draw a distinction between ''equality'' and the ''role'' of individuals. For instance, men and women are not unequal because they are called to different roles. Women are not superior to men because they are called to the role of bearing children. Likewise, men are not superior to women because they are called to the role of Church leadership. Difference in roles does not imply difference in equality.
Critics argue that egalitarians fail to draw a distinction between ''equality'' and the ''role'' of individuals. For instance, men and women are not unequal because they are called to different roles. Women are not superior to men because they are called to the role of bearing children. Likewise, men are not superior to women because they are called to the role of Church leadership. Difference in roles does not imply difference in equality.
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===From the Trinity===
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=== From the Trinity ===
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Some feel that one's position on egalitarianism affects one's position on subordination within the [[Trinity]]. In other words, [[Jesus]] is the eternal Son and ''always'' does that which is pleasing to the [[God the Father|Father]] (John 8:29), yet his (subordinate) role as the Son does not imply inequality. This relationship of equality with different roles fits the [[Complementarianism|Complementarian]] view.
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"The doctrine of the Trinity is especially troublesome for evangelical egalitarians since it teaches that Jesus was functionally submissive to the Father while at the same time being equal with the Father in His [[essence]]. If this is true, the argument cannot be made that women are less than men simply because of their submission to them in appropriate ways." [http://www.bbc.edu/paraklesis/fa2005/evangelical_egalitarianism.asp]
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Some feel that one's position on egalitarianism affects one's position on subordination within the [[Trinity]]. In other words, [[Jesus Christ|Jesus]] is the eternal Son and ''always'' does that which is pleasing to the [[God the Father|Father]] (John 8:29), yet his (subordinate) role as the Son does not imply inequality. This relationship of equality with different roles fits the [[Complementarianism|Complementarian]] view.
 +
 
 +
"The doctrine of the Trinity is especially troublesome for evangelical egalitarians since it teaches that Jesus was functionally submissive to the Father while at the same time being equal with the Father in His [[essence]]. If this is true, the argument cannot be made that women are less than men simply because of their submission to them in appropriate ways. "<ref name="bbc" />
: ''See also: [[1 Corinthians 11#3|1 Corinthians 11:3]]''
: ''See also: [[1 Corinthians 11#3|1 Corinthians 11:3]]''
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{{sectionstub}}
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==See also==
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==Some prominent Egalitarians==
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* Belleville, Linda Author of ''Women Leaders and the Church'' (2000)
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* Bilezikian, Gilbert Author of ''Beyond Sex Roles'' (1985)
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* Christians for Biblical Equality
 +
* Evans, Mary J. Author of ''Woman in the Bible'' (1984) and co-editor of ''The IVP Women's Bible Commentary'' (2002)
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* Fee, Gordon. Contributing editor to ''Discovering Biblical Equality'' (2004)
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* Grenz, Stanley. Author of ''Women in the Church'' (1995)
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* Groothuis, Rebecca Merrill. Co-editor of ''Discovering Biblical Equality'' (2004); Author of ''Good News for Women'' (1996) and ''Women Caught in the Conflict'' (1997)
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* Hagin, Kenneth E. Author of ''The Woman Question'' (1967)
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* Huddleston, Trevor
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* Jewett, Paul King. Author of ''Man as Male and Female'' (1975) and ''The Ordination of Women'' (1980)
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* Keener, Craig S. Author of ''Paul, Women and Wives'' (1992)
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* Kroeger, Catherine Clark . Co-founder of CBE; co-editor of ''The IVP Women's Bible Commentary'' (2002); co-Author of ''Women, Abuse and the Bible'' (1996), ''I suffer not a Woman'' (1998)
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* Nicole, Roger. Emeritus Professor of Theology at Reformed Theological Seminary, Orlando, Florida.
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* Pierce, Ronald W.  Co-editor of ''Discovering Biblical Equality'' (2004)
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* Spencer, Aida Besançon Author of ''Beyond the Curse - Women called to ministry'' (1985)
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* Tucker, Ruth A. Co-Author of ''Daughters of the Church'' (1987)
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* Webb, William J.  Author of ''Slaves, Women and Homosexuals'' (2001)
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 +
== Endnotes ==
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 +
<references/>
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== See also ==
 +
 
* [[Complementarianism]]
* [[Complementarianism]]
* [[Feminism]]
* [[Feminism]]
-
* [[Manhood]] and [[Womanhood]]
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* [[Manhood]] and [[Manhood and womanhood|Womanhood]]
* [[Headship]]
* [[Headship]]
== Resources ==
== Resources ==
 +
 +
=== Favorable ===
 +
 +
* Bilezikian, Gilbert. [http://www.amazon.com/Beyond-Sex-Roles-Womans-Church/dp/0801031532/ref=sr_1_1?ie=UTF8&s=books&qid=1256239313&sr=1-1 Beyond Sex Roles: What the Bible Says About a Woman's Place in Church and Family]. Baker Academic & Brazos Press, 2006 (ISBN 0801031532)
 +
* Cunningham, Loren. [http://www.amazon.com/Why-Not-Women-Biblical-Leadership/dp/1576581837/ref=sr_1_1?ie=UTF8&s=books&qid=1256239448&sr=1-1 Why Not Women: A Biblical Study of Women in Missions, Ministry and Leadership]. Y W A M Publishers, 2000 (ISBN 1576581837)
 +
* Osburn, Carroll D., ed. [http://www.amazon.com/Essays-Women-Earliest-Christianity-1/dp/1556355408/ref=sr_1_1?ie=UTF8&s=books&qid=1256239075&sr=1-1 Essays on Women in Earliest Christianity, Vol. 1]. Wipf & Stock Publishers, 2007 (ISBN 1556355408)
 +
* Osburn, Carroll D., ed. [http://www.amazon.com/Essays-Women-Earliest-Christianity-2/dp/1556355416/ref=sr_1_1?ie=UTF8&s=books&qid=1256239203&sr=1-1 Essays on Women in Earliest Christianity, Vol. 2]. Wipf & Stock Publishers, 2007 (ISBN 1556355416)
 +
* Pierce, Ronald W., Rebecca Merrill Groothuis, and Gordon D. Fee, eds. [http://www.amazon.com/Discovering-Biblical-Equality-Complementarity-Hierarchy/dp/0830828346/ref=sr_1_1?ie=UTF8&s=books&qid=1256238461&sr=1-1 Discovering Biblical Equality: Complementarity Without Hierarchy]. InterVarsity, 2005 (ISBN 0830828346)
* Torjesen, Karen J. [http://www.amazon.com/gp/product/0060686618/sr=8-1/qid=1146519511/ref=pd_bbs_1/103-6659893-6166256?%5Fencoding=UTF8 When Women Were Priests] HarperSanFrancisco, 1995 (ISBN 0060686618)
* Torjesen, Karen J. [http://www.amazon.com/gp/product/0060686618/sr=8-1/qid=1146519511/ref=pd_bbs_1/103-6659893-6166256?%5Fencoding=UTF8 When Women Were Priests] HarperSanFrancisco, 1995 (ISBN 0060686618)
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* Tucker, Ruth A. [http://www.ivpress.com/cgi-ivpress/book.pl/code=1307 Women in the Maze] IVP, 1992 (ISBN 0830813071)
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* Tucker, Ruth A. [http://www.ivpress.com/cgi-ivpress/book.pl/code=1307 Women in the Maze] IVP, 1992 (ISBN 0830813071)
-
==External links==
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=== Neutral ===
-
===Favorable===
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* [http://www.ntwrightpage.com/Wright_Women_Service_Church.htm Women’s Service in the Church: The Biblical Basis], by [[N.T. Wright]]
+
* Beck, James R., ed. [http://www.amazon.com/Two-Views-Women-Ministry-Counterpoints/dp/031025437X/ref=sr_1_1?ie=UTF8&s=books&qid=1256237905&sr=1-1 Two Views on Women in Ministry]. Zondervan, 2005 (ISBN 031025437X)
-
* [http://www.womensordination.org/pages/why.html Advocating Ordination of Women into the Catholic Priesthood]
+
* Cochran, Pamela D. H. [http://www.amazon.com/Evangelical-Feminism-History-Pamela-Cochran/dp/0814716369/ref=sr_1_1?ie=UTF8&s=books&qid=1256238045&sr=1-1 Evangelical Feminism: A History of the Movement]. NYU Press, 2005 (ISBN 0814716369)
 +
* Spencer, Aida Besançon, et al. [http://www.amazon.com/Marriage-Crossroads-Conversation-Discipleship-Decision/dp/0830828907/ref=sr_1_1?ie=UTF8&s=books&qid=1256238186&sr=1-1 Marriage at the Crossroads: Couples in Conversation About Discipleship, Gender Roles, Decision Making and Intimacy]. InterVarsity Press, 2009 (ISBN 0830828907)
 +
 
 +
=== Critical ===
 +
 
 +
* Grudem, Wayne. [http://www.amazon.com/Evangelical-Feminism-Biblical-Truth-Questions/dp/157673840X/ref=pd_sim_b_1 Evangelical Feminism and Biblical Truth: An Analysis of More Than 100 Disputed Questions]. Multnomah Books, 2004 (ISBN 157673840X)
 +
* Grudem, Wayne. [http://www.amazon.com/Evangelical-Feminism-New-Path-Liberalism/dp/1581347340/ref=pd_sim_b_3 Evangelical Feminism: A New Path to Liberalism?] Crossway Books, 2006 (ISBN 1581347340)
 +
* Grudem, Wayne. [http://www.amazon.com/Countering-Claims-Evangelical-Feminism-Responses/dp/1590525183/ref=sr_1_1?ie=UTF8&s=books&qid=1256237358&sr=8-1 Countering the Claims of Evangelical Feminism: Biblical Responses to the Key Questions]. Multnomah Books, 2006 (ISBN 1590525183)
 +
 
 +
== External links ==
 +
 
 +
=== Favorable ===
 +
 
 +
* [http://www.cbeinternational.org/ Christians for Biblical Equality]
 +
* [http://equalitycentral.com/forum/index.php Egalitarian Christian Alliance Forum]
 +
* [http://www.eewc.com/ Evangelical & Ecumenical Women's Council]
 +
* [http://www.cbeinternational.org/?q=content/churches List of Egalitarian Denominations]
* [http://www.romancatholicwomenpriests.org/ Roman Catholic Women Priests]
* [http://www.romancatholicwomenpriests.org/ Roman Catholic Women Priests]
 +
* [http://powerscourt.blogspot.com/ Suzanne's Bookshelf]
 +
* [http://strivetoenter.com/wim/ Women in Ministry]
 +
* [http://www.christian-thinktank.com/femalex.html Women in the Heart of God]
 +
* [http://www.ntwrightpage.com/Wright_Women_Service_Church.htm Women’s Service in the Church: The Biblical Basis], by [[N. T. Wright|N. T. Wright]]
 +
 +
=== Neutral ===
 +
 +
* [http://complegalitarian.wordpress.com Complegalitarian]
 +
 +
=== Critical ===
-
===Critical===
+
* [http://www.valleybiblefellowship.org/papers/galatians%203,28%20and%20evangelical%20egalitarianism.htm Galatians 3:28 and Evangelical Egalitarianism] by Eric Peterman
-
* [http://www.valleybiblefellowship.org/papers/galatians%203,28%20and%20evangelical%20egalitarianism.htm Galatians 3:28 and Evangelical Egalitarianism], by Eric Peterman
+
* [http://www.cbmw.org/Recovering-Biblical-Manhood-and-Womanhood/ ''Recovering Biblical Manhood and Womanhood''] by Wayne Grudem & John Piper (eds.)

Current revision as of 06:42, 18 November 2009

Egalitarianism, within Christianity, is a movement which holds that all people are equal before God and in Christ. Derived from the French word égal, meaning "equal", it is also known as biblical equality. Accordingly, this view teaches that God calls believers to roles and ministries in the church without regard to class, gender, or race,[1] and all have equal responsibility to use their gifts and obey their calling to the glory of God. Egalitarians understand the Bible as teaching the fundamental equality of women and men of all racial and ethnic groups, all economic classes, and all age groups, based on the teachings and example of Jesus Christ and the overarching principles of scripture. It should not be confused with secular political Egalitarianism.

Egalitarians teach that roles in the church and home are to be gift-based rather than gender-based. They advocate for mutual submission within marriage as well as the ordination of women as pastors, elders, and other authoritative teaching positions within the body of Christ. Egalitarians deny that any differences related to gender call for strictly prescribed roles. They argue that such distinctions are best utilized by including both women and men at all levels of ministry leadership.

The opposing view is Complementarianism, a theological view held by some Christians that differing, often non-overlapping roles between men and women are biblically required─in marriage, church leadership, and elsewhere. The Roman Catholic Church has formally opposed radical egalitarianism and has stated that the differences between men and women are not merely phenomenal, but are in fact ontological in nature.[2]

Contents

Biblical foundations

Christian Egalitarians' interpretation of scriptures and spiritual convictions bring them to the conclusion that the manner and teaching of Jesus abolished discrimination against racial minorities, slaves, and women, in both the church and marriage. They believe that the Bible, properly interpreted, teaches the fundamental equality of believers of all racial and ethnic groups and all economic classes.[3] They consider overarching principles of the Bible to be that men and women are equally created in God's image; equally responsible for sin; equally redeemed by Christ, and equally gifted by God's Spirit for service; and equally held responsible for using their God-given gifts.[4]

The Apostle Paul wrote:

There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.

– Galatians 3:28

Egalitarianism with regard to the doctrine of grace is taught throughout the Bible. For instance, the Psalms are a good example of use of the concept of Grace in the Hebrew Bible. The psalmist, traditionally seen to be King David, calls out to God to intercede in both his personal affairs and with the concerns of the nation. Other Hebrew concepts used to describe the grace of God include a group of words whose basic element is hen or hanam, which means the spontaneous gift of affection; and raham, which implies mercy and compassion, including the merciful restoration of a broken relationship. In the NT, most of Jesus' parables provide examples of grace in the sense of undeserved or unmerited favor or reward. A prime example is the parable of the Prodigal Son (Luke 15:11-32). Another is the Parable of the Workers in the Vineyard (Matt. 20:15-16).

In both the Tanakh and New Testament, repeated reference is made to the doctrine. Some scholars argue that the system of laws used in Ancient Israel outlined a basis for human rightshat was egalitarian at its core: "Do not show partiality in judging; hear both small and great alike…" (Deut. 1:17), discussing the economy of grace by which God deals with his subjects. In the NT, the Apostle Peter in a post-resurrection appearance says, "I now realize how true it is that God does not show favoritism…" (Acts 10:34).

Ultimately, Christian egalitarianism holds that all people are equal in fundamental worth and moral status. A significant source of this trend of thought is the Christian notion that humankind were created in the living image of God (Imago Dei).

Jesus did not conform to a mentality unfavorable to women, but reacted against inequalities based on sexual differences. By calling women to follow him he showed that he went beyond the customs and outlook of his environment.[5]

Illustrative of efforts to institutionalize this notion are these excerpts from the organizational Statement of Faith of Christians for Biblical Equality, a major Christian Egalitarian organization:

  • We believe in the equality and essential dignity of men and women of all ethnicities, ages, and classes. We recognize that all persons are made in the image of God and are to reflect that image in the community of believers, in the home, and in society.
  • We believe that men and women are to diligently develop and use their God-given gifts for the good of the home, church and society.

– Christians for Biblical Equality[6]

A straightforward reading of Matthew 20:25–26a, Mark 10:42, and Luke 22:25 suggests that Jesus even forbids any hierarchy in Christian relationships: "You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you!" While "lord it over" implies abusive leadership, his words "exercise authority" have no connotation of abuse of authority.[7]

  • Judges 4:4
  • Joel 2:28-29
  • Romans 16:7, TNIV

Gender equality

Gender equality refers to the biblically-based belief that gender, in and of itself, neither privileges nor curtails a believer’s gifting or calling to any ministry in the church or home. Egalitarianism affirms that God designed men and women to complement and benefit one another. It does not imply that women and men are identical or undifferentiated.[8]

History

Egalitarians believe that their roots go back to ancient Israel and the earliest Christianity, pointing to biblical examples of women leading God's people as prophets,[9] apostles,[10] deacons,[11] and house church leaders.[12] They also cite extra-biblical documents and inscriptions from ancient Israel and the early church which named women as elders, priests, bishops, ministers, deacons[13] and prophets.[14] They argue that women were prominent as leaders in the early Christian church while it was a private, underground movement heavily dependent on house church hospitality, but when the church became a public, visible religion in the third and fourth centuries, it imposed on itself the gender roles favored by the predominant society and women's access to leadership subsequently died out.[15]

While the whole of Christian history contains sporadic examples of unusually prominent women in the church,[16] most Christians did not begin to seriously consider the question of equality or the ordination of women until the Society of Friends (Quakers) in the early 1800s.[17] Arguably every decade since the 1860s has seen a new denomination accept the ordination of women as pastors and elders.[15]

In 1986, the EWC passed a resolution granting recognition to its lesbian minority, causing its conservative faction to depart and form Christians for Biblical Equality (CBE) in 1987.[18] In 1990, EWC changed its name to the Evangelical and Ecumenical Women's Caucus (EEWC) to reflect its inclusion of feminists from all Christian faiths.[19] Since then the EEWC has become a full-fledged LGBT-friendly organization which embraces increasingly progressive views on theology, Christology, the Bible and social issues and is best classified outside the boundaries of evangelical Christianity in spite of its name. Its flagship quarterly newsletter is known as Christian Feminism Today.

In contrast, CBE takes a firm stance against the ordination of homosexuals and a generally conservative stance on social issues. It publishes two quarterly periodicals, a magazine known as Mutuality and the scholarly journal Priscilla Papers.

Hermeneutic

"The redemptive movement hermeneutic. . . seeks to develop an approach to application that allows for women to be pastors today. It is based upon the progression found in the text about women relative to the Bible’s culture rather than looking strictly at the content of the Bible as a model for practicing leadership in the home and church. Contrary to this position, it is much better to simply accept God’s design in Genesis 2 (which is used in 1  Timothy 2:11-15) and eliminate the intrusion of feminist thought into theology. "[20]

This is a section stub. Please edit it to add information.

Criticism

From the distinction between roles and equality

Critics argue that egalitarians fail to draw a distinction between equality and the role of individuals. For instance, men and women are not unequal because they are called to different roles. Women are not superior to men because they are called to the role of bearing children. Likewise, men are not superior to women because they are called to the role of Church leadership. Difference in roles does not imply difference in equality.

From the Trinity

Some feel that one's position on egalitarianism affects one's position on subordination within the Trinity. In other words, Jesus is the eternal Son and always does that which is pleasing to the Father (John 8:29), yet his (subordinate) role as the Son does not imply inequality. This relationship of equality with different roles fits the Complementarian view.

"The doctrine of the Trinity is especially troublesome for evangelical egalitarians since it teaches that Jesus was functionally submissive to the Father while at the same time being equal with the Father in His essence. If this is true, the argument cannot be made that women are less than men simply because of their submission to them in appropriate ways. "[20]

See also: 1 Corinthians 11:3
This is a section stub. Please edit it to add information.

Some prominent Egalitarians

  • Belleville, Linda Author of Women Leaders and the Church (2000)
  • Bilezikian, Gilbert Author of Beyond Sex Roles (1985)
  • Christians for Biblical Equality
  • Evans, Mary J. Author of Woman in the Bible (1984) and co-editor of The IVP Women's Bible Commentary (2002)
  • Fee, Gordon. Contributing editor to Discovering Biblical Equality (2004)
  • Grenz, Stanley. Author of Women in the Church (1995)
  • Groothuis, Rebecca Merrill. Co-editor of Discovering Biblical Equality (2004); Author of Good News for Women (1996) and Women Caught in the Conflict (1997)
  • Hagin, Kenneth E. Author of The Woman Question (1967)
  • Huddleston, Trevor
  • Jewett, Paul King. Author of Man as Male and Female (1975) and The Ordination of Women (1980)
  • Keener, Craig S. Author of Paul, Women and Wives (1992)
  • Kroeger, Catherine Clark . Co-founder of CBE; co-editor of The IVP Women's Bible Commentary (2002); co-Author of Women, Abuse and the Bible (1996), I suffer not a Woman (1998)
  • Nicole, Roger. Emeritus Professor of Theology at Reformed Theological Seminary, Orlando, Florida.
  • Pierce, Ronald W. Co-editor of Discovering Biblical Equality (2004)
  • Spencer, Aida Besançon Author of Beyond the Curse - Women called to ministry (1985)
  • Tucker, Ruth A. Co-Author of Daughters of the Church (1987)
  • Webb, William J. Author of Slaves, Women and Homosexuals (2001)

Endnotes

  1. ↑ Padgett, Alan G. "What Is Biblical Equality?" Priscilla Papers, Summer 2002: 16:3 Padgett is professor of Systematic Theology at Luther Seminary, St. Paul, MN.
  2. ↑ National Catholic Reporter
  3. ↑ http://www.spiritrestoration.org/Church/ministry-profile-christians-for-biblical-equality.htm Christians for Biblical Equality
  4. ↑ <www.apologeticsindex.org/c114.html>. Apologetics Index.
  5. ↑ Stagg, Evelyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978
  6. ↑ Statement of Faith. Christians for Biblical Equality. Retrieved on 2009-11-14.
  7. ↑ Marsh, Clive, Steve Moyise. Jesus and the Gospels. Continuum International Publishing Group, 2006. ISBN 0567040739
  8. ↑ Groothuis, Rebecca Merrill. "The Bible and Gender Equality." [www.cbeinternational.org Christians for Biblical Equality Web site]
  9. ↑ Exodus 15:20 cf. Micah 6:4; Judges 4:4ff; 2 Kings 22:14-20; Luke 2:36-38
  10. ↑ Romans 16:7
  11. ↑ Romans 16:1-2; 1 Timothy 3:11
  12. ↑ Ro. 16:3-5; 1 Co. 1:11; Col. 4:15; 2 John 1:13
  13. ↑ Karen Jo Torjesen, When Women Were Priests (San Francisco: HarperSanFrancisco, 1993), 9-10, 20.
  14. ↑ Linda L. Belleville, “Women Leaders in the Bible,” in Ronald W. Pierce, Rebecca Merrill Groothuis and Gordon D. Fee (eds.), Discovering Biblical Equality: Complementarity Without Hierarchy (Downers Grove: InterVarsity Press, 2005), 112.
  15. ↑ 15.0 15.1 Torjesen, WWWP, 5-7.
  16. ↑ Ruth A. Tucker, “The Changing Roles of Women in Ministry: The Early Church Throuth the 18th Century,” in DBE, 23-38.
  17. ↑ Bruce A. Robinson, “Religious sexism: when faith groups started and stopped ordaining women,” Religious Tolerance, 24 October 2009, http://www.religioustolerance.org/femclrg13.htm.
  18. ↑ Cochran, Evangelical Feminism, 91-103.
  19. ↑ Cochran, Evangelical Feminism, 177.
  20. ↑ 20.0 20.1 [1] Evangelical Egalitarianism

See also

Resources

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Critical

External links

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