Mutuality | Summer 2014

Summer 2014

the voice of Christians for Biblical Equality

Is patriarchy coloring our understanding of the Bible?

CONTENTS 4 7 10 12 15 18 19 When Worldview Trumps Wisdom

What would happen if the wisdom of Christ trumped worldview?

by Dawn Gentry

A Culture of Silence

Patriarchy in America’s immigrant churches.

by Gricel Medina

On Being a Woman After God’s Own Heart Biblical womanhood, or cultural womanhood?

by Jenny Rae Armstrong

Culture Isn’t Everything

A call to elevate biblical truth over cultures of male domination.

by Xana McCauley

D E PA R T M E N T S 3 From the Editor

Your Worldview is Showing.

17 Reflect with Us

Put on the New Self !

No More Lying!

20 Ministry News

Transforming a Nation.

by Vaun Swanson

21 Giving Opportunities 22 President’s Message Egalitarians and Complementarians: One Gospel, Two Worldviews.

23 Praise and Prayer

Humble Community

Seekeng God together, even when we disagree.

by Christena Cleveland

The Underside of the Table

A real-life illustration of systemic injustice.

by Lisa Nygard

Book Review: Felicity Dale’s The Black Swan Effect reviewed by Pam Hogeweide

Mutuality vol. 21, no.2, Summer 2014 “Let us then pursue what makes for peace and for mutual upbuilding” (Rom. 14:19, NRSV).

Mutuality (ISSN: 1533-2470) seeks to provide inspiration, encouragement, and information about equality within the Christian church around the world.

Mutuality is published quarterly by Christians for Biblical Equality, 122 W Franklin Ave, Suite 218; Minneapolis, MN 55404-2451 We welcome your comments, article submissions, and advertisements. Contact us by email at cbe@cbeinternational.org or by phone at (612) 872-6898. For writers’ guidelines and upcoming themes and deadlines, visit cbeinternational.org/mutuality.

All Scripture quotations, unless otherwise indicated, are taken from the 2011 revision

E D I TO R I A L S TA F F Editor: Tim Krueger Graphic Designer: Image Spigot Graphic Designer: Mary Quint Publisher/President: Mimi Haddad

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of the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

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On the Cover: Design by Mary Quint.

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F

rom the Editor

by Tim Krueger

Your Worldview is Showing “Your epidermis is showing!” my friends gasped, struggling to In the Indonesians’ culture, even adult children are expected keep straight faces. Noticing the mischief in their eyes, I rolled my to obey their parents or community leaders. Naturally, they own with feigned confidence and hoped nothing embarrassing assumed this passage applied to everyone, no matter their age. was actually happening. Still, I felt uneasy until I learned that Both Randy and the Indonesian church leaders inserted “epidermis” was just a fancy word for skin. Their teasing capitalized their assumptions about the world into Paul’s command, on the distress we feel when we learn that something we thought conflating their respective worldviews with God’s Word. was hidden (or didn’t know existed) is on public display.

In this case, the Indonesians’ worldview is much closer to In the introduction to Misreading Scripture with Western that of Paul’s audience. So, if we are to be obedient to the Bible, Eyes, Randy Richards writes of one such experience, which he shouldn’t we all trade our individualism for the Indonesian had as a missionary in Indonesia. The elders of a church came (and Paul’s) way of to him with a serious problem: years earlier, a young couple had thinking? Shouldn’t moved to the village after committing a terrible sin. Since then, we surrender our they’d been exemplary Christians, and now they wanted to join d e c i s i o n-m a k i n g the church. But the leaders were hesitant because of the couple’s power to our parents? checkered past.

I haven’t done this, The leaders reluctantly revealed the couple’s sin: they had and I suspect that eloped against their parents’ wishes. Randy responded with most people reading astonishment, “That’s it? What was the sin?” this won’t either.

They were floored. “Have you never read Paul?” they asked A lot of us in the West are likely to advocate discretion, in disbelief. noting that Paul condones slavery and encourages head coverings They were referring to Ephesians 6:1, where Paul tells us and other practices not universally embraced by Christians. The to obey our parents. Certainly believers ought to take Paul Bible doesn’t condemn them, but the very nature of the gospel seriously, especially concerning one of the most important message challenges their necessity (and in the case of slavery, decisions of one’s life! In that moment, Randy realized that his their morality). Sadly, many believers are less discerning when it Western worldview was coloring his application of Scripture. comes to another element of ancient culture—patriarchy. They Worldview is much deeper than beliefs or opinions. It embrace it, citing its biblical precedent. is composed of our fundamental ideas about the nature and Of course, patriarchy is biblical. In the very same sense that purpose of everything, how we know what is true, and the slavery is biblical. It is part of the cultures in which the Bible was resulting system of values that governs society (see Mimi Haddad, written, and while not explicitly condemned, is at odds with the “Ideas Have Consequences,” Priscilla Papers 28.1). These elements Bible’s moral teachings. inform and reinforce each other to create an internally consistent Egalitarians suggest that just as Scripture challenges any understanding of everything. This, in turn, scripts our interactions worldview that endorses slavery or racism, it also opposes any with the world, from friendships to politics. worldview that endorses patriarchy. In response, we ought to Our worldviews filter how we perceive the world, causing dismantle patriarchy in the name of Jesus. us to absorb and process information in ways that reinforce That’s easier said than done, of course. In this issue, we’ll what we already believe. Thus, we’re unlikely to recognize or take a first step: expose some of the ways that patriarchal question our own worldviews unless someone else exposes them. worldviews are scripting our views of gender and of the Bible.

When that happens, we’re often left bewildered and troubled, And we’ll look at how to navigate differing views on gender at a loss as to how to proceed. This is what happened to Randy within the Christian community in a way that tears down walls Richards in Indonesia. His worldview was showing. so we can pursue God together.

In Randy’s culture, children are to obey their parents; adults Let’s allow our worldviews to be exposed, and let’s ask God make their own decisions. Indeed, an important reason children to reconfigure them to reflect his desire for the world. ought to obey their parents is to ensure they’ll grow up to be discerning adults who make independent decisions. Naturally, In Christ, Randy thought only of children when reading Paul’s command.

Tim Krueger

Of course, patriarchy is biblical.

In the very same sense that slavery is biblical.

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M U T U A L I T Y | “Worldview” 3

WHEN WORLDVIEW WISDOM TRUMPS

by Dawn Gentry

Taylor grew up in the church and attended every youth group event that was offered. He attended a Christian school and spent hours after class discussing theology and ministry (and even Greek!) with a favorite Bible teacher. From the age of twelve, he knew he wanted to study and teach the Bible. Taylor traveled to youth conferences and mission trips, encouraging other students and growing closer to God with every passing year.

When Taylor was in high school, his leadership gifts were evident and he was asked to plan and lead the youth worship every Sunday. Since Taylor had been at the same church since first grade, there were dozens of adults—former Sunday school teachers and youth sponsors—who encouraged him in his calling. He was

well-loved, mature beyond his years, and confident in the knowledge that God had big plans for his life.

Taylor went to a Christian college where he formed deep friendships and thrived in his studies. Majoring in Bible, he took every available elective in addition to the required courses and studied Greek for two years so that he could deepen his understanding of Scripture.

He spent two summers involved in fulltime youth ministry (and one summer working a landscaping job to help pay for college—developing his work ethic and humility). As the years passed, he had many opportunities to teach Bible studies, lead worship, and preach for student-sponsored events. His degree plan included a semester-long internship

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at a large church where he learned from some of the best ministry leaders in the country. During his senior year, he secured a residency with a church plant for which he would raise his own support, and began making plans to move after graduation. He sent a letter back to his home church, asking the leaders to ordain him to the ministry.

Taylor sounds like a textbook case for entering the ministry, doesn’t he? It’s certainly one of the best résumés I’ve ever seen. Doors of opportunity swing open before this student ever knocks. He represents the hope of the world, with enough passion and naiveté to believe he can make a difference with the gospel of Jesus Christ. We read his story and everything we

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WHAT HAPPENS WHEN THE WISDOM OF CHRIST TRUMPS WORLDVIEW? WHAT IF WE DEVELOPED A TRULY KINGDOM-CENTRIC WORLDVIEW? know—everything we believe—about ministry and calling affirms that this young man reflects the type of person we hope our churches will hire.

Except “Taylor” is actually a woman.

If your background includes stories of women being called to and affirmed for ministry, that didn’t surprise you, male pronoun notwithstanding. In fact, maybe you pictured a young woman from your own church while you read it.

But if in your worldview, like mine, that script could apply only to young men, the idea that this story could be about a woman seems impossible.

Worldview is the deepest part of what you believe; these beliefs are so deep that we’re usually unaware of them and rarely question them. The word is a translation of the German word weltanschauung, which is defined as “a comprehensive conception or image of the universe and of humanity’s relation to it” (Dictionary.com). Worldview defines the fundamental assumptions that inform our thought patterns and decisions. This has advantages. For instance, decisionmaking is much easier when we can make assumptions about many of the details.

In fact, all our decisions, including our theological ones, are framed by our worldviews. Our assumptions about women have long informed the church’s stance on women’s place in the church.

This is not a new phenomenon.

When I first heard thirteenth-century theologian Thomas Aquinas’s description of women as “defective and misbegotten” (Summa Theologica I q.92 a.1), I was appalled and offended. Yet the patriarchal presupposition that women were somehow less than men was common for centuries before Aquinas. Many of his views were built on those of Augustine (bishop from the fourth and fifth centuries) who believed that women were a secondary subset of humanity. Augustine, in his time,

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had adapted much of his philosophy from Aristotle (fourth century BC), a Greek philosopher who insisted that men were superior and women were subject to them.

So, while I’m not happy about Aquinas’s view, I can’t fully blame him, either. He inherited much of his worldview from some of history’s greatest philosophers.

Unfortunately, these presuppositions have moved in a forward trajectory through subsequent centuries as well.

Martin Luther (sixteenth-century German monk and reformer) describes women as dissimilar from, weaker, and dependent on men. In a more progressive move, Jean-Jacques Rousseau (eighteenthcentury French philosopher) promoted political freedoms and rights for women, but still rejected equality between the sexes. And Karl Barth (twentieth-century Swiss theologian) affirmed the dignity of women, but still insisted on their subordination to men because of what he called the “definite order” (Church Dogmatics III.4).

When we consider these views of women in relation to social issues, we more easily recognize the worldviews behind them. When women suffragists picketed the White House in 1917, appealing to the president for a constitutional amendment for the right to vote, the arguments used against them followed the same line of reasoning—women were intellectually weaker and unfit to participate in the public sphere. Almost a hundred years later, few would use this line of reasoning to object to women’s suffrage, but this same worldview underlies many of the limitations women still face.

For example, even though women have found more career doors open to them in the last twenty years, they are still paid less than men and have fewer opportunities for advancement. The issues are separate (certainly many church

leaders think women should be allowed to advance in careers, while limiting their roles in church) but they are still related, because they share a cause: a worldview whose underlying assumptions objectify or subordinate women.

In the twenty-first century, women are doctors, lawyers, theologians, and athletes; both experience and science disprove the idea that they are intellectually inferior or physically defective. But in many churches today, limitations on women’s calling and leadership continue. Is this really based solely on a “literal” reading of 1 Timothy 2:12 and 1 Corinthians 14:33– 35? Common interpretations of these passages are built on the presupposition that women are inferior in nature, and thereby unfit to lead. While scholarship abounds on the subject, some church leaders are content to allow third-century worldviews to inform today’s practice.

Ultimately leaders in our generation

WORLDVIEW DEFINES THE FUNDAMENTAL ASSUMPTIONS THAT INFORM OUR THOUGHT PATTERNS AND DECISIONS. can suffer from the same issue Thomas Aquinas did—the worldview they know and the church traditions they cherish color their interpretation of Scripture.

So what does all this have to do with Taylor? Here’s the rest of the story: the minister at Taylor’s church was excited to hear about her desire for ordination and called a meeting of the elders and pastoral staff. They assembled an application packet and scheduled an interview for the following month. After passing the evaluation with flying colors, Taylor

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was ordained by the church leaders in a celebration including family and friends before beginning her residency.

That sounds like a perfect ending, right? It would be, if it had happened.

Every detail of Taylor’s story (other than the name and gender) is true, except for the perfect ending. There was no invitation to enter the ordination process because there was no consensus among the leaders about whether or not they should ordain a woman. Perhaps they spent long hours studying appropriate passages and researching to come to their conclusions. But even if they did, long-held presuppositions overshadowed the process and outweighed their desire to affirm this young woman’s call to ministry. Worldview trumped wisdom.

What happens when the wisdom of Christ trumps worldview? What if we developed a truly kingdom-centric worldview? When Jesus was on earth, his wisdom trumped the prevailing worldview in several scenarios:

• Jesus praised the faith of a Gentile woman and healed her daughter, even after admitting he was “sent only to the lost sheep of Israel” (Matt. 15, Mark 7).

• Jesus blessed and included children in a world that did not value them; in fact, he calls his followers to be more like children (Matt. 18).

• Jesus affirmed Mary’s right to study and learn, in a world where only men studied at the feet of rabbis (Luke 10).

• Jesus engaged a Samaritan woman (whose world considered her an outcast on multiple levels) in a theological conversation. She ran back to her town to tell people about Jesus (John 4).

• Jesus appeared first to women after his resurrection, in a world that would not have considered them reliable witnesses (Matt. 28, John 20).

Jesus’ kingdom, where authority looks more like washing feet than wrangling over position, turns the prevailing worldview upside down. Each of us is called to serve and participate

Get involved with

in the Jesus-shaped work of community building. We have the responsibility to question worldviews or motives that work in opposition to the kingdom life Jesus had in mind. When you are in situations where the worldview seems to be limiting opportunities to serve, ask why. When gender seems to be the only reason for being told “no,” ask why not. Go deeper in your own study and counsel others to do the same. Challenging a deeply held worldview is a long, slow process, like changing a ship’s course on the ocean.

But a relatively small rudder does that.

Be that rudder.

After eleven years of full-time church ministry, Dawn is now pursuing her MDiv at Emmanuel Christian Seminary. She and her husband, Harold, have two grown children and expect their first grandbaby to arrive in August. Dawn is passionate about equipping others for ministry and is doing her part to shift prevailing worldviews about women in ministry. When she’s not writing papers for grad classes, she blogs at dawngentry.com.

CBE EVENTS CBE CONFERENCES CBE hosts a conference each year addressing issues that men and women face as Christians. Learn from speakers, connect to others, and join the conversation at a CBE conference!

OUTSIDE EVENTS Attend or volunteer for events all over the world where CBE staff or members are speaking.

Visit cbeinternational.org and click the events tab for the complete events calendar.

6 M U T U A L I T Y | Summer 2014

LECTURES BY MIMI HADDAD Hear a message from CBE president Mimi Haddad.

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of Silence

by Rev. Gricel Medina

Patriarchy in America’s immigrant churches

by Gricel Medina

Much has been made of America’s dwindling church attendance numbers, but that is only part of the story. In 2013, Wesley Granberg-Michaelson of the Religion News Service reported on the role of immigrants in the American church, observing that “immigration’s overwhelming religious impact has been to inject expanding diversity and fresh vitality into the country’s Christian community.” He notes that there are over 150 African immigrant congregations in New York City alone, and that the US is home to over seventeen million Asian Americans, forty-four percent of whom are Christians. Meanwhile, Hispanics account for seventy-one percent of the growth in American Catholicism since 1960, and Latino Protestants in the US outnumber Episcopalians three to one (Granberg-Michaelson, “Commentary: The hidden immigration impact on American Churches”).

The numbers suggest that immigrant churches are quickly becoming the face of American Christianity. But, discussions on biblical gender equality have had little impact in many of these

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communities. Are injustices being perpetrated (even unconsciously) within these growing and vibrant churches?

In my work with immigrant churches from many backgrounds, I have observed a culture of silence about gender injustice.

Economic hardship and enmeshed patriarchal worldviews push women out of sight or out of the church. We need to awaken the church to injustice and we need advocates for women in America’s immigrant churches.

A culture of silence During a roundtable meeting I attended on the issue of biblical gender equality, a comment was made that felt like a hornet had just stung me in the middle of my forehead. “We are trying to survive in the Hispanic church,” one leader responded defensively after I asked a question about gender equality. While the rest of us in the room sympathized with him and the many other bi-vocational pastors who are struggling financially, the fact that issues of gender are not even on the radar was a rude awakening.

The economic plight of many immigrant families, churches, and communities makes gender justice a low priority. When people are in survival mode, the tendency is to overlook gender injustices, caring only about keeping their heads above water. This is the reality in many immigrant communities and congregations.

The truth is that many leaders, financially stable or not, do not realize the intrinsic value women bring to their churches. Their cultures of origin often have ingrained in them for generations that women are subservient to men. As a result, women’s essential contributions are often unnoticed and unspoken, leaving a void that neglects the needs of women in every area of ministry. Immigrant women often learn to suppress their dreams, making their needs secondary.

I know of a young Hispanic woman who has taken over eight years to get her bachelor’s degree. She arrived in the United States when she was eighteen and had to learn English while attending school and working several jobs. She is

M U T U A L I T Y | “Worldview” 7

Immigration and Christianity in the United States Immigration is changing the face of Christianity in the United States. Consider these statistics.* •

In 1960, there were 35,555 foreign residents from Africa in the US. In 2009, that number was 1.5 million.

•

As of 2010, 43 million people in the US were born in another country. 74% of those are Christian.

•

An estimated 60% of immigrants to the US are Christian.

•

There are 50 million Hispanics in the United States. 70% of them are Catholic. 54% of Latino Catholics identify as charismatic.

•

9.5 million Latinos are Protestant. 85% are Pentecostal or evangelical.

•

13% of Catholic seminarians are from Asia.

•

There are 17.3 million Asian-Americans in the US. 44% of them are Christians. In the last decade, Asian-Americans were the fastest-growing population in the US.

If biblical gender equality is to be a reality in the United States in the years to come, the message must reach immigrant churches and communities. *Statistics from Wesley Granberg-Michaelson, “Commentary: The hidden immigration impact on American Churches,” September 2013.

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now fully bilingual and has been offered a lucrative secular job.

However, if this young woman wanted to work in an immigrant church, she would likely be given a volunteer position taking care of children or doing food service.

Immigrant churches often become the epicenter of traditional ideas and activities for the community. Many immigrants are in America without extended families, so the church becomes their family. It is a place to gather with others from the same background and embrace things that are familiar, including cultural gender expectations. It is not unusual for a male pastor to have women serve in roles of hospitality, such as greeting, setting up the church, and cooking and serving the traditional food that is part of almost every service. By incorporating cultural traditions, these practices build tightknit community.

What is wrong with this model? Let us observe the pattern: you have a male pastor, surrounded by an all-male board, with all-male ushers, deacons, and elders. Where are the women? They are often cooking, cleaning, setting up the church, greeting, and serving the food. Are they preaching? Are they leading? Are they planting churches? Are they mentoring or coaching?

No. Women are invisible and rarely front and center, which creates a lack of modeling or mentoring opportunities. They are faithfully diligent workers, and extremely committed, but are pressured to give in to the status quo.

They learn to be silent and rarely speak out against injustice. There is a sense of resignation that this is the way things will always be in the church.

I was told recently by a Hispanic leader that biblical gender equality will not work in the immigrant church. His view was that biblical gender equality is about pushy women trying to take over. As I continued the dialogue he realized his own bias had come to the surface. He viewed strong women as adversarial and passive women as godly. In many churches, the more a woman does as she is told without questioning, the more she is accepted.

Assertive women who have a strong biblical foundation are often shunned. Women quickly learn that in order to survive they will have to conform, be silent, or leave.

I am hearing more and more stories of young, talented, innovative women leaving immigrant churches because of these patterns. One woman told me she had left her church because she felt the leadership was not interested in women gifted for leadership. “They just don’t care,” she told me. A seminary student once told me she was so tired of systemic injustices in her home church that she is now serving in a paid position

Women quickly learn that in order to survive they will have to conform, be silent, or leave.

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in a predominantly white church.

Another gifted immigrant woman—a seminary student—found no open door to ministry and is now working in a secular job.

Those who don’t leave their churches are often forced to succumb to the multiple, enmeshed layers of patriarchy. Injustices exist throughout the church, but it is the injustices that occur in immigrant communities that are rarely spoken. The toxic cultural patterns of hierarchy and the patriarchal models of leadership in many immigrant churches are very hard to break.

Modeling a different way We need to intentionally reach out to all immigrant churches with resources— written materials, seminars, articles, and conferences that awaken male immigrant pastors to the need to advocate for women. We need to graciously and authentically affirm all immigrant women at every level of leadership, especially those called to positions of authority within the church.

Last summer I did a pilot project on leadership development and mentorship at a predominantly Asian church. I met with over fifty women and their families. These women were gifted, talented, highly educated, and were strong leaders.

They had cutting-edge ideas about how to reach their communities and many were implementing them. Some were engineers, others were writers, and others were working on their doctorates—all successful women who were open to finding creative ways to serve God. However, as I had multiple conversations, the questions of women in authority within the church surfaced. I noticed that the women rarely addressed me as pastor, although they were very respectful. By the end of the summer, I saw a breakthrough.

For the first time, a man in the church gave me an honorable introduction and referred to me as “pastor.” Biblical gender equality requires intentional modeling and mentoring by courageous

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men and women. As a female pastor, I was able to model female leadership and be a mentor for both men and women, which led this church to a significant paradigm shift.

I am thankful for the opportunity to serve the immigrant church. However, the reality is that at times it is quite painful for me. It takes perseverance and much prayer to continue to serve in places were gender brokenness is part of the norm. I challenge female leaders who are called to go into these uncharted territories to do so with a spirit of excellence and grace, and to go unapologetically.

Tangible solutions are urgently needed for female leaders in the immigrant church, the multicultural church, and any church seeking to be diverse in a changing landscape. There are many churches with exceptional women who are being shelved, dismissed, ignored, and underutilized.

The challenge in the twenty-first century is to teach, train, and advocate for all immigrant women. Those who are advocates need to affirm them in their gifting. We will be unable to change the landscape of the immigrant church unless we raise up women leaders to model and mentor.

Who will take the challenge to raise up female leaders and pave the way for those to follow? We need strong advocates who will speak the convicting truth to cultures of silence.

Who will stand for gender justice in America’s fastest-growing Christian communities? Advocates for women, please step forward.

Pastor Gricel Medina was ordained by the Evangelical Covenant Church, and has published articles in English and Spanish for various publications. She is a no-nonsense teacher and preacher, and is an advocate for the marginalized in areas of education, community, and leadership development. She has served six years on the Covenant Church’s commission for biblical gender equality, and was the first Hispanic to serve as its chair.

Mutuality Wins Three EPA Awards We are pleased to announce that Mutuality was recently recognized with three Higher Goals awards from the Evangelical Press Association!

Here are the 2013 winners:

“Instinctively Egalitarian”

by Denise Cooper-Clarke •

3rd place, “Reporting”

•

Autumn 2013 issue, “Equality Across Continents”

Find it online: cbeinternational.org/cooperclarke

“The Shame of the Unnamed Women of the Old Testament”

by Margaret Mowczko •

4th place, “Student writer of the year”

•

Summer 2013 issue, “Old Testament Women”

Find it online: cbeinternational.org/mowczko

“On Modesty and Male Privilege”

by Luke Harms •

4th place, “General article: short”

•

Spring 2013 issue, “Rape and Sexual Violence”

Find it online: cbeinternational.org/harms Read all of CBE’s award-winning Mutuality and Priscilla Papers articles from over the years at cbeinternational.org/EPAwinners.

M U T U A L I T Y | “Worldview” 9

On Being a Woman After God’s Own Heart Biblical womanhood, or cultural womanhood?

by Jenny Rae Armstrong

It was the raspberry ices that broke me.

It was the late nineties, and the women’s Bible study I was attending was going through A Woman After God’s Own Heart

by Elizabeth George, one of those guides to “biblical womanhood” that offered a few good insights, but mostly just made me feel guilty and inadequate about my fledgling homemaking skills. Something about the theology seemed off, but as a young mom, I took the older, more experienced women’s words to heart. Or at least I did until George described how she served her daughters raspberry ices when they came home from school, and a case of spiritual brain freeze spurred me to righteous rebellion.

See, I had spent much of my childhood in Liberia, a country that was in the midst of a horrific civil war. The women I had grown up with—strong women who loved Jesus and were certainly “women after God’s own heart”—had been forced to flee their

concrete block houses and zinc shacks to take refuge in the jungle, or make the long, dangerous trek to Ghana seeking refuge and asylum. Some of them, facing massacres, starvation, and drugged teens carrying automatic weapons, stayed in the city to shelter orphans and children separated from their families. They sure weren’t serving up raspberry ices in sparkling goblets. If their children were alive, and they had anything to feed them, they thanked God for it.

The dichotomy between what I was being taught about “biblical womanhood” in church and the reality of what my loved ones in Liberia were facing was grotesque, and the insinuation that the measure of a woman’s heart could be in any way related to the privileged frivolities of Western homemaking infuriated me. I voiced the protest that would change the trajectory of my theological development: “If it

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doesn’t work for African market women, it doesn’t work for me.” The gospel has to be good news for everyone willing to accept it, no matter their circumstances, or it isn’t good news at all. Besides, why should middle-aged, white Americans get to define what constitutes “a woman after God’s own heart?”

Most of our beliefs about what makes a “good woman” or a “good man” are derived from the culture or cultures we grew up in.

A girl from northern China will navigate a very different set of gender expectations than a girl from the Czech Republic. An Aboriginal Australian boy deals with different social pressures than a boy being raised in Saudi Arabia. In the United States, conservative Christianity seems to have codified the 1950s housewife as the feminine ideal. Ironically, the June Cleavers of the world—those idealized 1950s housewives—

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were largely raised by scrappy, independentminded women who took in washing, did subsistence farming, and clocked long shifts in dangerous factories, thanking God for the work that allowed them to feed their families. When the experiences of people of color, the poor, and other marginalized groups are taken into account, the doublestandards surrounding gender expectations become downright embarrassing, the sort of stunning hypocrisy that made Sojourner Truth stand up and declare “Ain’t I a woman?” Not only do gender expectations vary across cultures, they vary within culture, and from generation to generation.

For the most part, there is nothing inherently wrong with traditional gender roles, whatever those may be in our culture. Many of them evolved for reasons that made good sense at the time. And while social ideas about masculinity and femininity can be constrictive, they can also function as window dressing, adding richness and color to the beautiful diversity of human culture. I’m sure God takes even more delight in Indian women’s gorgeous saris and the elaborately beaded and braided hair of Maasai warriors than I do.

But when we absolutize our gender expectations, insisting that everyone meet our cultural standards of masculinity and femininity, we run into trouble.

Not only do we misrepresent what the Bible has to say about men and women, boiling people down to caricatures, we also crush people under the weight of our human-made traditions, which we have erroneously equated with virtue and godliness. In Matthew 23, Jesus had strong words for the scribes and Pharisees who

did just that, accusing them of tying heavy burdens on people’s backs, slamming the door of heaven in people’s faces, and of being white-washed tombs, beautiful to look at from the outside, but full of death on the inside. Many people carry shame surrounding their inability to live up to cultural gender expectations that, contrary to the fretful insistence of some, have absolutely nothing to do with the gospel. We need to get busy lightening those burdens and propping doors open, making way for the wind of God’s Spirit to breathe life, freedom, and healing into those dry bones.

Ironically, as I was struggling through the cultural issues pressuring me to be a “nice Christian woman”— sweet, submissive, and a whiz with a feather duster—the Christian women of Liberia were rising up in bold rebellion against the disaster and debauchery that power-hungry men were bringing down on their nation. Liberia’s “Women in White” marched, danced, and sang in the streets, demanding an end to the fighting. They pledged abstinence until the war was over, effectively mobilizing men who didn’t seem quite as committed to the cause of peace as the women were (can you imagine what proponents of “biblical womanhood” would say to that?). When the warlords couldn’t come to an agreement during the peace talks, the women linked arms and blocked all the exits, insisting that if the warlords were going to act like little boys, they were going to treat them like little boys. Trapped, the men were shamed into an agreement. When the war was

over, Liberian women rallied to elect Africa’s first female head-of-state, the indomitable, Harvard-educated Ellen Johnson-Sirleaf. Their righteous rebellion was biblical in scope, and Johnson-Sirleaf and Leymah Gbowee, founder of the Women in White, later won a Nobel Peace Prize for their actions.

No doubt about it, these strong, courageous women were women after God’s own heart, women who hated violence and injustice, who acted on behalf of the vulnerable and oppressed, and who were willing to lay down their lives to bring about reconciliation. Proverbs 8:1-3 describes them well: Does not wisdom call out? Does not understanding raise her voice? At the highest point along the way, where the paths meet, she takes her stand; beside the gate leading into the city, at the entrance, she cries aloud.

That’s the sort of biblical woman I want to be. No syrupy speech, pictureperfect house, or raspberry ices necessary.

After all, charm is deceptive, and beauty is fleeting; but a woman who fears the Lord is to be praised (Proverbs 31:30).

Jenny Rae Armstrong is an award-winning freelance journalist and author of CBE’s Called Out! youth curriculum. Passionate about building up the body of Christ by building up women, she studied global studies and missiology at the University of Northwestern–St. Paul, and is pursuing an MDiv at North Park Theological Seminary. Jenny lives in northern Wisconsin with her husband Aaron and their four sons. You can follow her blog at jennyraearmstrong.com.

Know your history: Liberia’s Women in White Civil war came to Liberia in 1989. In 2002, fed up with years of conflict, Liberian women took matters into their own hands.

What began as a group of women singing and praying in a fish market became an organization called Women of Liberia Mass Action for Peace. The white shirts they wore to attract attention while protesting earned them the name “Women in White.”

In 2003, their peaceful protests forced the president and rebel leaders to meet for peace talks. A group of the women surrounded the meeting hall where the negotiations took place and held the delegates hostage until a deal was reached.

The bold actions of Liberia’s Women in White brought an end to fourteen years of war.

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M U T U A L I T Y | “Worldview” 11

Culture Isn’t Everything A call to elevate biblical truth over cultures of male domination

by Xana McCauley

South Africa was named the rainbow nation on February 3, 1990

by Archbishop Desmond Tutu.

For our country, with its nine official languages, this name is indicative of diversity as well as acceptance. Our beloved Nelson Rolihlahla Mandela brought us together in a spirit of unparalleled reconciliation and forgiveness. There is still work to do, but at least our journey has begun.

In Galatians 3:28, Paul makes reference to the three main divides among people: race, class, and gender. South Africa knows these well. Who does not remember our heinous apartheid system?

Yet today we are a democracy free from racial discrimination. Economically, we lag behind but have improved in bringing basic services to our poor. The last category Paul speaks about is gender. After a forty-six-year-long struggle against racial oppression, and centuries of colonial racial segregation, I took for granted that gender oppression would be easily identifiable and done away with in our society. I was wrong.

Yes, our constitution (one of the best in the world) has fully embraced equality, but our cultures have not. Male domination is one of the few things all South African cultures have in common.

Some thirteen years ago, I began questioning the church’s teachings regarding women’s and men’s roles in society, the family, and the church.

Often, when senior positions became vacant in my church, a woman was the most qualified choice to fill the vacancy.

“Helper” in South Africa is the word used for a housemaid, and this is the basis for the understanding of women’s roles in the family.

12 M U T U A L I T Y | Summer 2014

Each time the issue was discussed, I was told that a man was the right person for the job. When I pressed further, it became apparent that the idea of women having authority over men was inconceivable to the church leaders. As I became more vocal on this matter of gender inequality, a greater number of women made appointments to see me. Here are some of their stories (names have been changed).

Daughters are a bad investment In her late twenties, married, and with a child, Tandeka has had to pay for her own education from the age of fourteen.

Her father was not prepared to “invest” in her because she would soon belong to another man. She would become a “helper” to her husband. “Helper” in South Africa is the word used for a housemaid, and this is the basis for the understanding of women’s roles in the family. Women are to be subservient, compliant, and domesticated.

Today Tandeka holds two degrees (one in civil engineering) and has bought

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her father a beautiful house. She got married and was forbidden to continue working. Soon, physical, emotional, and economic abuse followed. “Just like the color of my skin,” she commented to me, “I cannot change my gender. God created me this way. I have no support from my family or the church—both call me rebellious, but I read Scripture differently.” Tandeka is dynamic and has decided to challenge her circumstances.

We prayed together and committed to teach women their full worth.

The true meaning of “helper” in the account of creation (Gen. 2) is of course a compatible partner, but this is not what the church has taught. Through our bias, we have reinforced worldly beliefs that are not found in our Bibles, much less in the words of Jesus.

Used for business My husband and I live in intentional community with the poor. One of our programs provides a caring support structure for unwed mothers. Anna was brought to us by a social worker. Her mother and stepfather had been arrested, and she was five months pregnant. Her unemployed parents drank heavily, ran up large bills, and used her to settle them.

The stepfather would introduce the “client” to Anna, walk the two of them to Anna’s house, and leave them there while he returned to the bar. Anna became pregnant, and when her mother took her to the abortion clinic, she was told that the pregnancy was too advanced.

Anna is thirteen.

She is now safe and cared for, yet poverty and the cycle of dependence are all she knows. When asked what she would like to do when she grows up, she says, “find a husband and have children.”

We are hoping to absorb her into our children’s home and encourage her to get a good education.

Rape, gender-based violence, and the pandemic of HIV/AIDS are serious concerns in our country and even in our churches. The devaluation of women perpetuates oppression, economic disempowerment, and ultimately, the

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abuse of human rights. At a Bible study, a young man stated that the reason for the increase in rape figures in South Africa is that women are being disrespectful to men. Culturally, women are seen as being created to satisfy men. Education is still regarded as unimportant—a pastime until you come of age.

Does it sound familiar? In Jesus’ times, the worth of a woman was intrinsically connected to her father or husband. Yet Jesus dialogued with, taught, and empowered women when he walked this earth. He broke many cultural barriers of his day; he demonstrated God’s will on earth as it is in heaven.

Women do not qualify for inheritance Pretty was a committed volunteer in my church, and struck me as a strong woman and a committed Christian.

She was raised in a traditional rural family, and expected to do some schooling and then find a man to take care of her. She found a boyfriend and produced a son, but before they married, he began having affairs and left her. Like many women in our country, she was left with her baby without support. In Johannesburg, she got a job as a housemaid earning a meager salary, and I offered Pretty a position in the ministry as the unwed mothers project leader. She did a Christian counseling course and passed a doula course with flying colors.

Today Pretty owns a car, is finishing a bookkeeping diploma, and is a member of our board. Her son has received a full scholarship to attend Pretoria University.

As I’ve taught on gender equality, Pretty has begun to understand the importance of the message. On visiting her family she inquired about her parents’ house and farm. She knows very well what the culture dictates: the oldest son (although younger than her) will inherit it all and he will distribute to his brothers as he sees fit. Women do not qualify; they must find men to support them rather than be a burden to their own families, and they must “behave” and

not be “rebellious” (which means that they must accept whatever treatment is leveled at them, including infidelity and the spread of HIV).

Our churches are full of women who raise their children singlehandedly, yet we fail to minister to and support them. They are not widows; they have been abandoned.

I have been cursed A doctor applied to join our substance abuse program. She didn’t want to disclose much. She has had ovarian problems since she was a young teenager, studied medicine to find a solution, practiced for a few years, and then her life spiraled out of control. During a counseling session, she explained the years of mockery and accusations she has had to endure because she cannot bear children. She has been called a man, useless, and a burden; she is

Culturally, women are seen as being created to satisfy men.

Education is still regarded as unimportant—a pastime until you come of age. seen as the cause of every evil that befalls any member of her family—a curse. No man is prepared to marry her, because in most African traditions, procreation is essential; a woman has to have a child before she marries. She is in her midthirties and desperate. She feels ashamed and rejected. Unwanted, she doesn’t understand why God would punish her this way.

I turned to Luke 8:43–48 and read about the woman with the issue of blood, whom Jesus chooses in the crowd.

I needed to explain that culture isn’t everything; that she is valuable because she is made in God’s image. She stared at me.

I was unsure if I got through to her. We prayed. Four months later, she had finished her program and asked to speak to me. She knows that she still has struggles ahead of her, and young and old will still mock her.

But now she knows she is not a curse.

M U T U A L I T Y | “Worldview” 13

When our cultures disdain singleness and barrenness, we must remember that Jesus was single and he set many single women free from cultural prejudices and stigmatization.

Chickens and eggs “Women can never earn more than their husbands,” Nellie said.

“Why not?” I asked.

“Because he is the head; even if you work, you have to give him all your money. They believe a woman is not clever and she cannot make good decisions.” She continued. “They prefer us to be on the farms raising chickens, but women are not allowed to eat eggs or the chickens.

They are for the men. We can only eat the neck and the feet; once the man is full, then he can give us the leftovers.”

“Do you agree with this?” I asked.

Nellie shrugged her shoulders and sighed. “It’s our culture.”

Nellie is one of many young career women who comment that their education and success are eating away at their chances of finding husbands, leading to disapproval by families and friends.

The church must show the way A friend of mine is an advocate for women’s rights and a member of my church. Until a few years ago, she had not noticed the absence of women in the pulpit and in positions of leadership.

Humans are creatures of habit, and we often don’t recognize the injustices before us. No wonder Paul urges us not to conform to our cultures (Rom. 12:2), but rather to renew our minds.

“. . . once the man is full, then he can give us the leftovers.”

“Do you agree with this?” I asked.

Nellie shrugged her shoulders and sighed. “It’s our culture.”

Let me be clear: there is nothing wrong with culture per se. The problem arises when we try to import our cultures into the Word of God and make it say what it does not. Pride is at the root of it, breeding an attitude of superiority and control with devastating consequences.

In Africa the church must face the responsibility of correcting its erroneous teachings. Spiritual leaders carry much authority in our communities and touch the lives of every strata of society. It is high time we taught and preached the gospel of Jesus Christ—a gospel of truth and freedom with good news for the whole world, regardless of race, class, or gender (Gal. 3:28).

South Africa is changing, but we must continue to be vigilant in working toward gender equality. Let it start with the church.

After arriving in South Africa as a refugee from Mozambique, Xana McCauley became a citizen in order to vote to dismantle apartheid. She has a bachelors in sociology and is completing her bachelors in theology. She is an ordained pastor and has been in full-time ministry for thirty-one years. Xana and her husband are the founders of Hands of Compassion, a ministry to Johannesburg’s poor.

They have lived in intentional community with the poor for twenty-seven years.

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Humble Community Seeking God together, even when we disagree

by Christena Cleveland

A couple of years ago, I preached on the topic of singleness at my church and during a post-sermon question-and-answer session, I was asked a rather unexpected (given the topic) and baiting question about the merits of egalitarian versus complementarian marital relationships.

Clearly, the inquirer wanted me to extol one approach and bash the other (and in all honesty, I could have easily done that). However, rather than choosing sides, I briefly outlined each perspective, citing the Scripture passages that are typically used to support each one—and encouraged people to humbly examine these perspectives in the midst of closeknit, trusted, and diverse community.

Not surprisingly, as soon as the service concluded, I was verbally accosted by people from both the egalitarian and complementarian camps who believed that their perspective should have been championed and that the other perspective is ungodly, disrespectful, and just plain wrong. I quickly realized these people were more interested in vindication than in pursuing God’s will together. They were not prepared to engage in healthy or loving discourse on this topic.

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Not only is the egalitariancomplementarian battle burdened with the emotional baggage of a long and inglorious feud, it also has extremely high stakes. Both egalitarians and complementarians believe that this issue is of utmost importance in our rapidly evolving world. Among other things, it has far-reaching implications that impact how we conceive of gender and family structures, how we enact social justice, and how we apply ancient texts to our twenty-first century lives. What people believe about this issue is deeply important to us, regardless of which side of the debate we’re on. We believe that we are fighting the good fight as we strive to align ourselves with God’s biblical truth.

But often we simply claim ownership of the truth, rather than seeking God together, in humble dialogue with believers of other perspectives.

Consequently, we tend to have a difficult time seeing groups with different perspectives as family members who offer invaluable resources and insight.

Instead, we see their perspectives as less valuable, less important, and less correct than our own. Armed with the belief that

our faith perspective is entirely right, we easily come up with reasons why other perspectives aren’t valuable and why dissenting voices should be extinguished.

How dare they disagree with us, with truth? So we distance ourselves from them while digging our heels even deeper into the ground of our own beliefs. So much for humble examination, dialogue, and mutual pursuit of truth in the midst of diverse and close-knit community!

How conflict gets ugly Realistic conflict theory offers insight into the messy divide between egalitarians and complementarians by explaining how mere competition often devolves into hostility and disengagement between the competing groups. According to realistic conflict theory, relationships between groups get ugly when groups find themselves in a realistic conflict—one in which they are competing for valuable resources (such as sole possession of truth). Initially, group members are able to maintain an objective perspective and acknowledge that the opposing group is (at least on some level) deserving of

M U T U A L I T Y | “Worldview” 15

resources and respect. However, when two groups vie for limited resources, one group is bound to fare better than the other. As a result, the loser becomes

We must begin by recognizing that our beliefs about this issue are tainted by our experiences and motivations. Said differently, our worldview (the beliefs we

. . . our worldview. . . greatly affects how we view this issue and its corresponding Scripture passages. frustrated and resentful and the winner feels threatened and protective. Strong negative emotions such as hostility and prejudice are quick to follow as allegiance to our perspective overrides objectivity, fairness, and benevolence toward those who hold the opposite perspective.

Throughout history, realistic conflict has reared its ugly head. Researchers have found that between 1880 and 1930, the lynching of African Americans increased when cotton prices decreased in the South.

This is most likely due to the fact that white and black farmers were competing for the same resource: money earned from the sale of cotton. When the resource became scarce (meaning cotton prices dropped and profits decreased), the stakes were raised. In this case, the hostility became so great that it led to lynchings.

More recently, research has demonstrated that discrimination toward immigrant groups increases when unemployment levels are high. When everyone is vying for a small number of jobs, people are less tolerant of immigrants. When we care enough about something, the stakes are raised. And this is when things can start to get ugly.

Acknowledging our biases So what then are egalitarians and complementarians to do? How are we to go about humbly examining our perspectives in the midst of close-knit and diverse community? How are we to engage in healthy and constructive dialogue with those who hold opposing viewpoints?

hold and are constantly looking to confirm) greatly affects how we view this issue and its corresponding Scripture passages.

Whether we are conscious of this or not, we approach this issue with an idea about what we want to believe. Consequently, we often find what we are looking to find.

(Social psychologists call this confirmation bias.) In general, it’s difficult for Christians to admit that their worldview affects their faith-based beliefs. And with this issue in particular, with its intricate layers of emotions and identity questions, I believe it is especially difficult to admit our biases.

But decades of social psychology research reveal that our motivations and experiences greatly influence how we view gender and the roles that we assign (or don’t assign) to genders.

For one, we’ve long known that women who possess a traditional genderrole identity are more likely to desire marriage, marry at a younger age, and are less motivated to work outside the home after marriage.1 In other words, our decisions about marriage and marriage roles are motivated by our perspectives on gender roles (which are often passed down to us by our parents).

More recent research has shown that our experiences also influence our gender identities. One study found that school environment influences how much women identify with stereotypically masculine traits (such as independence, assertiveness, willingness to take risks). College women who attended gender-segregated

junior high or high school were more likely to identify with stereotypically masculine traits than women who attended coeducational junior high or high school.2 The researchers concluded that in all-female schools, women must take on stereotypically masculine tasks like student body president, as well as stereotypically feminine tasks like student body secretary or liaison to substitute teacher. As a result, they begin to identify with both masculine and feminine characteristics, whereas women who’ve attended coeducational schools typically only identity with feminine characteristics.

This research suggests our perspective on the egalitarian-complementarian debate is heavily influenced by our context and powered by our motivations. When we realize that we bring an intricate web of past experiences and motivations to our examination of issues relating to

We must return this debate to the rich world of the contexts that shape us. gender, gender roles, and gender roles in marriage, we can begin to build conversations around self-examination and mutual story-telling, rather than hostile competition.

Honoring the stories that shape us When we realize that our perspective on this issue is powered in part by our motivations, we are called to deeper humility. When we realize that our interpretation of Scripture is unavoidably biased (and thus potentially inaccurate), we’re more likely to approach conversations with

1. See Bem (1974, 1981, 1985).

2. Katsurada, E. & Sugihara, Y. (2002). Gender-role identity, attitudes toward marriage, and gender-segregated school backgrounds. Sex Roles, 47, 249–258.

16 M U T U A L I T Y | Summer 2014

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humility, openness, and an eagerness to listen that equals our eagerness to speak. It is with this posture that we must approach this issue.

When we realize that our individual contexts color our perspectives on this issue, we can begin to examine how our personal experiences contribute to our viewpoint (and perhaps become aware of our own biases or inaccuracies). And we can begin to see how other people’s personal experiences contribute to their viewpoint. Theology cannot be separated from biblical context. We see this when we recognize that the entire Christian theology is based on the grand, true story of God and us and that Jesus more often than not communicated theology through story-telling.

R

And theology cannot be separated from the stories of those it impacts. But more often than not, when mired in debate, we separate theological principles from the their original contexts. Without the context of lived experience, the principles seem naked, insubstantial (through the lenses of our very different stories), and not very compelling. Imagine the irony of slave-holders preaching God’s justice to slaves! When the stories and experiences of the oppressed are ignored, proclamations of justice ring hollow. We must return this debate to the rich world of the contexts that shape us.

Before asking people why they believe what they believe about this issue and before asking them to substantiate their claims with biblical “proof,” try asking

eflect with us...

them to share their story. And then share your story. In other words, actually get to know each other. Share “brain space” as Paul urges us to do in Philippians 2:2 when he says “be of one mind.” It is from this jumping off point that we can begin to have true relationship-based, empathetic dialogue that can lead to powerful and transformative conversations about gender and marriage.

As a social psychologist, Christena Cleveland provides practical ways Christians can address cultural discord among themselves and build reconciliation between the powerful and the oppressed. She lives in Minneapolis, MN and is the author of Disunity in Christ: Uncovering the Hidden Forces that Keep Us Apart.

by Jo Ellen Heil

Put on the new self ! No more lying!

How do we read what the Bible really says about men and women? Our culture influences us far more than we realize.

• The traditional worldview. Political power, wealth, physical prowess, and fame are male prerogatives here. Human trafficking, dangerous work places, sex tourism, and economic oppression abound. The Bible, with its message of God’s love, is not welcomed.

Our prayers—and merciful intervention—are needed.

• Modern secular feminism. Men may eat quiche, take their daughters to soccer practice, support pay equity (in theory) and even do household chores, but hearts are still unchanged. The Bible is seen as irrelevant at best or, at worst, oppressive.

• American Christian culture. Although born-again and desirous of God’s will, one’s values are conservative. Gender roles are strictly divided and the Bible is interpreted to support that view. The nuclear family is blessed by God; men are to be decision-makers in the pulpit, around the house, and behind the wheel.

• The vision of biblical equality. Scripture is embraced as a solid foundation for mutual equality and submission, respect, and loving-kindness. Old concepts of gender, race, or class pale in comparison with God’s mighty plan of salvation. Every

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member of the body of Christ is called to ministry and each is gifted to serve as the Holy Spirit sees fit. Together, we continue to live out this eternal hope in the daily strength of God’s rulebreaking grace.

“Your hearts and minds must be made completely new. You must put on the new self, which is created in God’s likeness and reveals itself in the true life that is upright and holy. No more lying!” (Eph. 4:23-25a).

“Put on all the armor that God gives you, so that you will be able to stand up against the Devil’s evil tricks” (Eph. 6:11).

“Instead, be kind and tender-hearted to one another, and forgive one another, as God has forgiven you through Christ” (Eph. 4:32).

“Look out for one another’s interests, not just your own” (Phil. 2:4).

“Freedom is what we have. Christ has set us free! Stand, then, as free people, and do not allow yourselves to become slaves again” (Gal.5:1).

(All Scripture quotations taken from the Good News Translation - 2nd ed., 1992.)

M U T U A L I T Y | “Worldview” 17

The Underside of the Table

by Lisa Nygard

The professor asked for two volunteers, one male and one female, to go to the front of the room where a small table was set up. Our course was about the church’s role as reconcilers, and that day we were discussing systemic gender inequality.

The female volunteer lay down on the floor underneath the table, looking up; while the male volunteer stood on top of the table. Each one was then asked to describe what they could see. The female volunteer described the black screws that held the tabletop to the legs, the grain of wood, and the dirt she could see. “I see ceiling tiles I think, and I think there might be people in the room but I can’t really tell.”

The male responded by relaying everything in the room; the whiteboards on the walls, the chairs, the other classmates, the lighting. Everything, that is, except the table he was standing on and the woman underneath it.

This activity powerfully illustrated to me the effect of systemic inequality. Because men have been in a position of power throughout history, their worldviews have been formed around open opportunities and spacious possibilities. Women, on the other hand, have been shaped by a system of limitations and forces they often cannot see or even articulate.

The professor encouraged us in our attempts to work toward equality to not assume we know what is best for the other person or group we are trying to “help.”

“The work of true reconciliation comes from hearing the story and entering in to the lived reality of people on the underside of the table. They are the ones who lead in this discussion,” he said.

Because men have been in a position of power throughout history, their worldviews have been formed around open opportunities and spacious possibilities.

Women, on the other hand, have been shaped by a system of limitations and forces they often cannot see or even articulate.

My encouragement to all of us as we join Jesus in the work of reconciliation is simple: grab a cup of coffee and listen. Don’t assume you know what it’s like to be on the underside of the table if you’ve never been there. Listen to the stories of others with the knowledge of your own position in the world until you come face to face with your own culpability in those systems.

Then and only then can the roots of systemic injustice be severed and the table be removed.

Lisa Nygard is a recent first-generation college graduate from Bethel University in St. Paul, MN with a major in reconciliation studies. She lives in Maple Grove, MN with her husband, three teenage daughters, their dog, Buster, and cockatiel, Princess Mia.

What’s your story?

What experiences have helped you see gender injustice more clearly?

Tweet them to us @MutualityMag using the hashtag #worldview. Or, write a blog post and share it with us!

18 M U T U A L I T Y | Summer 2014

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BOOK REVIEW:

Felicity Dale’s

The Black Swan Effect reviewed by Pam Hogeweide

The enduring sidelining of women exists in the contemporary church because so many are convinced that this is the way it is supposed to be—that it is a biblical mandate, a divine commitment to a patriarchal order. The notion of women leading, preaching, and planting churches is still unheard of in many corners of Christendom. The idea of Christian women fulfilling the mission of the gospel on their own without the permission or leadership of men seems about as likely as a flock of black swans flocking into a church yard.

In sixteenth-century England, the term “black swan” described something that could not possibly exist. Everyone knew that swans were white, not black; you might as well believe in unicorns. But then a Dutch explorer in Australia discovered the indiscoverable: black swans did exist, and not as an aberration of nature.

The term “black swan” was reinvented after this discovery. It is now used in reference to a surprise event that has a major effect.

Economists use the term to refer to events that we don’t expect, such as the global recession of 2008. When reality unravels ideas we once believed to be true, this is the “black swan effect.” Such is the premise of the new book, The Black Swan Effect: A Response to Gender Hierarchy in the Church, by Felicity Dale.

Dale, a leader in the missional house church movement, brought together a group of female leaders for mutual encouragement. They were deeply concerned about gender inequality in Christianity, and decided to write a book, inviting male leaders to join them. Contributors to The Black Swan Effect include writers such as Floyd McClung, Neil Cole, Frank Viola, Michael Frost, and Katie Driver.

The combined perspectives of these leaders of the missional church movement make a compelling case for the full inclusion of women in the church.

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Dale writes that the body of Christ is like a hemiplegic (paralyzed on one side of the body) bride. The main theme throughout The Black Swan Effect is the call to liberate the female half of the body of Christ from the grip of complementarianism in order to fulfill the Great Commission.

The Black Swan Effect emphasizes the need for all women to be on mission for the kingdom of God, and with this in mind Dale and her coauthors provide history, theology, and stories to help the reader consider the wisdom and biblical perspective of mutuality between the sexes.

In the preface, Dale explains that men were invited to join the writing project for several reasons, including a desire to avoid looking like a group of militant feminists “griping about the way we’ve been treated and grasping for our rights.” This made me cringe a bit. Any time an oppressed person speaks up—and let’s be clear, Christian women have long experienced oppression—it is common for those in power to admonish the oppressed to be content with the status quo. I am grateful for the women who before me did not remain quiet and risked being misunderstood.

Collaborating with brothers in Christ on this book project is a wise strategy, I agree. Many times, however, a woman will need to break rank and risk being misinterpreted in order to be the person she is meant to be.

I like this book, despite Dale’s caution to avoid being seen as a militant feminist. The pace and writing are engaging, providing readers a basic biblical grounding of an egalitarian view, but without being a heavy-laden academic book. And each chapter ends with questions that facilitate discussion in a group setting. I was heartened to read that all proceeds from sales are designated to training women church planters in developing nations and also to help victims of sex trafficking.

It is clear to many that the holy winds of change are gusting up around the globe as women break free from the grip of gender inequality. The Black Swan Effect is a prophetic collective of writers who are committed to helping the contemporary church discover the outrageous reality of the leadership and spiritual authority of women alongside men.

Pam Hogeweide is a blogger and writer in Portland, Oregon.

She has been published many times in both print and digital publications, including Christianity Today and Geez. Unladylike: Resisting the Injustice of Inequality in the Church is her first book and is available in print and on Kindle at Amazon.

M U T U A L I T Y | “Worldview” 19

M

inistry News

by Vaun Swanson

Transforming a Nation God is using Still Side by Side to change lives in Nepal.

“Aunty, I think this is very good. We need to get this to all of the churches in Nepal.” My friend Udaya was excitedly looking over the Nepali translation of Still Side By Side I had brought with me to Kathmandu last year.

I first visited Nepal in 2006 as a part of a team sent by my church in Denver. I had been asked to speak at a Christian women’s conference Udaya had arranged in the far western region of Nepal. Cooperating with the National Churches Fellowship of Nepal, a network of over a thousand independent Christian churches, pastors had arranged to transport 200 women from their rural villages to their firstever Christian women’s conference. The women listened intently as I shared stories of Jesus’ interaction with women and spoke of the value that God places on women like them. The women left encouraged and I left with a longing to learn more about these strong women who served as the workhorses of their society.

Nepal has been a Hindu kingdom for centuries. Tucked into the Himalayas between China and India, Nepal has been essentially isolated and remains one of the least developed countries in the world. With a strong caste system in place, bond-slavery an accepted practice (although it was officially outlawed in 2000), and men leaving Nepal to find work in neighboring countries, many women and children are vulnerable to abuse and exploitation. Although the monarchy was formally disbanded in 2008, Nepal has yet to vote on a new constitution. The human rights laws that a Westerner might expect have yet to be written.

Until 1951, few foreigners were allowed into the country of Nepal. The first Christians in the country were Nepalese people who had lived in India or elsewhere and returned home with the Good News. Early missionaries in Nepal came as humanitarian aid workers and were strictly forbidden to proselytize. The protestant church in Nepal has grown indigenously and there is a lot of cooperation amongst churches and church leaders because they are a minority group representing less than three percent of the population.

But the good news about Jesus Christ is quickly spreading and

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people are experiencing an outpouring of the Holy Spirit’s miraculous healing and provision. Despite continued persecution, the church is growing rapidly.

There is a lot of humanitarian aid pouring into Nepal now. In fact, at least half of the nation’s development budget comes from foreign aid. Most of these NGOs are working to raise the economic status of women and calling for the equality of women. In the world of relief aid it is commonly believed that if you can empower the woman, the economic status of the entire family will be raised. But there is little in this work that addresses equality from a religious perspective. If the strongly held religious beliefs of people maintain that women are second-class, how do you succeed? This is key to what sets Christianity apart.

Christian Scripture teaches the equality and inherent value of women and men, girls and boys.

I returned to Nepal in January 2013 along with Janet George, author of Still Side By Side, Dawn Lindholm, and two of our husbands to host and speak at a

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conference for Christian women in a small village in western Nepal. For three days we met with 240 women, teaching them what Scripture has to say about equality and mutuality. They shared with us what God was doing in their lives and begged us to come back. The pastors and husbands of these women asked to have a conference for men on the same topic.

So in June 2013 I returned to Nepal with Gary and Melanie Aronhalt, and Gary spoke to 240 men (mostly pastors and church leaders) on the topic of biblical equality. I distributed questionnaires to the men both before and after the conference to see if their thinking had changed as a result of Gary’s teaching.

Sure enough, we saw significant change.

When I asked if there was any pushback against this teaching I was told “No, Aunty. Why would there be pushback?

You are teaching from Scripture and we want to learn.”

This April I returned again to the western region of Nepal to speak at a two-day conference for Christian women, sharing stories from Scripture of

how God values women and uses them to accomplish his kingdom purposes.

This time over 500 women came. From a sample survey I estimate that ninety-five percent of these women were born into Hindu families. Their stories of God’s pursuit of them and their faithfulness to him in spite of persecution from their families and neighbors are truly inspiring.

God is using the work of CBE and the booklet Still Side By Side to transform lives and I believe it will ultimately transform a nation.

Vaun Swanson has worked in the helping professions as a licensed social worker, pastor, non-profit founder, and mentor. She holds degrees in social work/sociology, educational psychology, Christian ministry, and a DMin from Gordon-Conwell Theological Seminary in ministries to women. Her heart for marginalized women and children has led her around the world and she often speaks and writes about the need for biblical equality in the church as a primary tool for addressing poverty and abuse.

She lives in Denver with her husband, Barry.

iving Opportunities

Providing resources in someone’s native language is among the most effective ways to introduce them to biblical equality. Our translations are making a tangible difference in the lives of Christians all over the globe.

Will you help us spread the egalitarian message around the world? Here’s how you can help: Donate - From start to finish, a translation of Still Side by Side costs around $5,000. Donate to help us cover costs. Visit cbeinternational.org/translations to give.

Translate - Are you fluent in English and a language that still needs resources? If you’re interested in translating CBE’s resources, let us know! Email us at cbe@cbeinternational.org.

Distribute - Do you have contacts in places that need translations of CBE’s resources? Would you help us distribute them? Email us at cbe@cbeinternational.org.

You make these projects happen. Thank you for your continued support.

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M U T U A L I T Y | “Worldview” 21

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resident’s Message

by Mimi Haddad

Egalitarians and Complementarians: One Gospel, Two Worldviews Egalitarians and complementarians share much in common. We adore Jesus and serve him passionately. We are committed to justice as a biblical ideal. And, we’re both devoted to Scripture as God-inspired. Though we both long to see the world embrace the gospel, we promote two distinct worldviews. What is our difference? Male-only authority. Is it God’s design or is it a result of sin? We are divided by worldviews that we believe reflect the moral teachings of God and our purposes in this world. And, our differing views have enormous consequences. Sadly, believers have encountered this problem before.

Christians in the US divided over slavery embraced the gospel but expressed their faith through distinct worldviews— one that supported slavery and one that did not—each with its own biblical ethic and understanding of the nature, value, and purpose of humanity, all based on skin color. The horrific suffering caused by slavery was a sign to many that the worldview underpinning it was flawed. Ultimately, slavery was dismantled as Christians challenged the pro-slavery worldview.

Christians today are divided over patriarchy like they once were over slavery. We celebrate one gospel, but through different worldviews, each corresponding to differing beliefs concerning the Bible’s teachings on the nature, purpose, and value of humanity, all based on gender.

The image on the right shows how the four assumptions of worldview—knowledge, the nature and purpose of humanity, and ethics or social justice—interact. Consider the similar assumptions of the worldviews sustaining slavery and patriarchy.

A Pro-Slavery Worldview • • • •

Knowledge: Because slavery is unopposed in Scripture, God must not oppose it.

Nature: Enslaved Africans are inferior by nature, suited to hard work but not to ruling themselves or others.

Purpose: God’s purpose for Africans must be servitude, while God’s purpose for Europeans, who are naturally inclined to ruling, is to rule themselves and others.

Ethics: Social structures that uphold slavery foster God’s justice since Scripture, nature, and God’s purposes endorse it.

But did slavery lead to justice? No. Slave marriages were ignored and family members separated. Sexual abuse, beatings, maiming, and murder were common. What about a patriarchal worldview? Note the common features.

A Patriarchal Worldview • • • •

Knowledge: Since patriarchy is part of the biblical narrative, God must not oppose it.

Nature: Eve sinned by disobeying Adam, showing that the nature of females is not suited for ruling or authority.

Purpose: God’s purpose for females is obedience to males, who are created to lead.

Ethics: Social structures that support patriarchy advance God’s justice, since Scripture, nature, and God’s purposes endorse patriarchy.

If male authority is part of God’s design, we would expect to see society flourish where patriarchy holds sway. Is this the case?

Not at all. In what constitutes the largest human holocaust in history, two hundred million girls are missing from the world, primarily in places where patriarchy is most rampant. The face of poverty, abuse, disease, malnutrition, illiteracy, and hunger is mostly female. Not surprisingly, the international think tank, The Millennium Project, which tackles humanity’s most challenging problems, recognizes gender equality and empowering women (in other words, dismantling patriarchy) as “essential for addressing the global challenges facing humanity.”1 Patriarchy does not advance God’s justice, but is an injustice that must be overcome.

Dismantling patriarchy will require a worldview that perceives male rule as a result of sin; it distorts the nature of men and women as equals and their intended purpose to use their gifts with shared authority. Justice and the gospel are furthered when superiority and dominance are challenged by human equality—a biblical ideal.

Our worldviews are like hanging mobiles, with four assumptions about the world: knowledge, the nature and purpose of humanity, and ethics or justice. When one of these is skewed, it pulls the whole worldview out of balance.

Knowledge Purpose

Nature

Ethics

This model comes from Dr. Alan Myatt. Visit cbeinternational.org/myatt to learn more.

1. “How can the changing status of women help improve the human condition?” at millennium-project.org/millennium/Global_Challenges/chall-11.html.

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raise and Prayer

Praise

Prayer

• Mutuality won three awards from the Evangelical Press Association this May. We thank God for allowing us to work with such wise and gifted writers.

• CBE recently received a grant to provide 300 copies of Lado a Lado, the Spanish translation of Still Side by Side, to attendees of the upcoming Colombia conference, at no cost.

• Partnerships with NGOs and relief organizations continue to grow as these groups recognize the need for CBE’s message in their work around the world.

• Our partnership with Ekklesia Foundation for Gender Equality (EFOGE) in Kenya continues to grow. Pray for funding for EFOGE and good communication as we work to create new projects and deeper partnerships.

• CBE’s conference in Colombia is taking place July 7–9! Pray that God will work in the lives of all who attend. Pray for the influence of biblical equality in South America.

• There is great interest in French and Hindi translations of Still Side by Side. Pray for skilled translators and funding to make these translations possible.

Christians for Biblical Equality

CBE Membership

Christians for Biblical Equality (CBE) is an organization of Christian men and women who believe that the Bible, properly interpreted, teaches the fundamental equality of believers of all ethnic groups, all economic classes, and all age groups, based on the teachings of Scripture as reflected in Galatians 3:28.

CBE offers individual and organizational memberships. Membership is available to those who support CBE’s Statement of Faith. Members join a community of believers dedicated to biblical equality, and who together make CBE’s ministry possible. Member benefits include:

Mission Statement CBE affirms and promotes the biblical truth that all believers—without regard to gender, ethnicity or class—must exercise their God-given gifts with equal authority and equal responsibility in church, home and world.

Statement of Faith • We believe the Bible is the inspired Word of God, is reliable, and is the final authority for faith and practice.

• We believe in the unity and trinity of God, eternally existing as three equal persons.

• We believe in the full deity and full humanity of Jesus Christ.

• We believe in the sinfulness of all persons. One result of sin is shattered relationships with God, others, and self.

• We believe that eternal salvation and restored relationships are possible through faith in Jesus Christ who died for us, rose from the dead, and is coming again. This salvation is offered to all people.

• We believe in the work of the Holy Spirit in salvation, and in the power and presence of the Holy Spirit in the life of believers.

• 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.

• We believe in the family, celibate singleness, and faithful heterosexual marriage as God’s design.

• We believe that, as mandated by the Bible, men and women are to oppose injustice.

To learn more about CBE’s core values, history, and ministry, visit cbeinternational.org/about.

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• Subscriptions to CBE’s quarterly publications, Mutuality magazine and Priscilla Papers journal, including digital access to back issues • Exclusive discounts at CBE’s bookstore • Discounted registration to attend CBE conferences Visit cbeinternational.org/membership to renew your membership, become a member, or learn more about our membership program.

Non-Member Subscriptions Subscriptions to Mutuality and Priscilla Papers are also available to individuals and libraries without CBE membership.

Visit cbeinternational.org/subscriptions to learn more.

Get Connected with CBE Connect with CBE online to learn more about us, enjoy the resources we offer, and take part in our ministry.

Visit our website to find resources or to subscribe to Arise, our free, weekly e-newsletter (cbeinternational.org ).

Follow our blog, the Scroll (blog.cbeinternational.org ).

Follow us on Twitter @CBEInt (twitter.com/cbeint).

Find us on Facebook (facebook.com/christiansforbiblicalequality).

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Recommended Reading

at CBE Bookstore!

Save 20% on select titles when you use discount code MSUMMER14 during checkout.

Visit cbeinternational.org/mutualitysummer14. Expires July 15, 2014.

Called Out!-East Africa (English) Jenny Rae Armstrong

Passion for Fullness (Chinese) Cecilia Yau, Dora Wang, and Lily Lee

Latina Evangélicas (English) Loida I. Martell-Otero, Zaida Maldonado Pérez, and Elizabeth Conde-Frazier

Still Side by Side (Nepali) Janet George, translated by Udaya Bhatta

Beyond the Curse (Spanish) Aída Besançon Spencer

Indian and Christian (English) Roger E. Hedlund, Sebastian Kim, and Rajkumar Boaz Johnson, eds.

10 Lies Men Believe (Spanish) J. Lee Grady

Mirrored Reflections (English) Young Lee Hertig, and Chloe Sun, eds.

Global Voices on Biblical Equality (English) More Than Serving Tea (English) God’s Women Then and Now Aída Besançon Spencer, William David Kathy Khang, Christie Heller de Leon, and (Finnish) PDF Spencer, and Mimi Haddad, eds.

Asifa Dean; Nikki A. Toyama, Tracey Gee Deborah M. Gill & Barbara Caveness eds.; Jeanette Yep consulting ed.

Still Side by Side (Spanish) Janet George, translated by Peace and Hope International